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LIBRARY OF CONGRFSS 



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011 250 744 9 • 



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Copy 1 




ZUNI FETJCJHES 



LIBRPRY OF CONGRESS 



011 250 744 9 



FRANK HAMILTON GUSHING 



I i:\TR.UT lUOM Till-: SKCOXIt ASKIAI. UKrUKT OF Till; HIliKAl HF Kl'IlNULOOV 1 




N\" A S II I N ( ; T O N 

ItOVEKNMKN'r I'niXTINO OFFICE 

188:< 



SMITHSONIAN INSTITUTION BUREAU OF ETUNOLOGY. 



ZUNI FETICHES. 



FRANK HAMILTON GUSHING. 



3-4 



CONTENTS. 



Pape. 

Znfii philosophy i* 

Worsliip of animals H 

■ Ori};iii of Znni Fetichisui l'-2 

Th.'Ziini Iliad V-i 

The Drying of the World 13 

Power of the Fetiches !•'> 

Prey Gods of the Six Kegions l'> 

Their origin l'> 

Pci-shai-aij-k'ia l'> 

Their power as mediators 1*^ 

Mi-tsi \f> 

Their worship !'.• 

Prey Gods of the Hunt 20 

Their relation to the others 20 

Their origin : 20 

The distribution of the animals 21 

Their varieties 24 

The Mountain Lion — Hnnter God of the North ^.. . &"> 

The Coyote— Hunter God of the West 2fi 

The Wildcat— Hunter God of the South 27 

The Wolf— Hunter God of the East 28 

The Eagle — Hunter God of the Upper Kegi(ras 2'.1 

The Mole — Hunter God of the Lower Regions 'M 

The Ground Owl and the Falcon 'Ml 

Their relative values 30 

Their custodian 31 

The ritesof their worship 32 

The Day of the Council of the Fetiches 32 

Ceremonials of the hunt 3:( 

Their power 30 

Prey Gods of the Priesthood of the Bow 40 

The Knife-Feathered Monster, the Mountain Lion, and the Great White 

Bear 10 

Their resemhlance to the Prey Gods of the Hunt 41 

The rites of their worship 41 

Other Fetiches 44 

Fetiches of Navajo origin 44 

The pony 44 

The slieeji 44 

Amulets and charms 44 

6 



ILL V STRA TIONS. 



To face page. 

Plate I.— Prey God fetiches 12 

II. — Prey God fetiches of the Six Regions Ki 

III.— Prey God feticlies of the hunt 20 

IV. — Mouutnin Lion fetiches of the chase 24 

V. — Coyote feticlies of the chase 2G 

VI.— Wild Cat fetiches of the chase 27 

VII.— Wolf fetiches of the chase 28 

VIII. — Eagle feticlies of the chase 20 

IX. — Mole and Ground Owl fetiches HO 

X. — Shield and fetich of the Priesthood of the Bow 40 

XI.— Shield and fetich of the Priesthood of the Bow 40 

Page. 

Fig. I. — Concretion 4.'> 

2. — Mineral fetich i'> 

3.— Fossil fetich 45 

7 



ZUKI FETICHES. 



liv FiiANK H. CrsinxG. 



ZVr5H PUILOSOPIIY. 

TLe A-sLiwi, or Zuuis, suppose the sun, moon, and stars, tbc sky, 
earth, and sea, in all their j)li('noniena and elements; and all inanimate 
objects, as well as plants, animals, and men, to lielonj^ to one threat sys- 
tem of all-conscious and interrelated life, in which the deforces of rela- 
tionship seem to be determined largely, if 7iot wholly, by the degrees 
of resemblance. In this system of life the starting point is man, tlie 
most (iiiislicd, yet the hjwest organism; at least, the lowest because 
most dependent and least mysterious. In just .so far as an organism, 
actual or imaginary, resembles his, is it believed to be related to him 
and corresi)ondingly mortal; in just so far as it is mysterious, is it 
considered removed from him, further advanced, powerlid, ami ioimortal. 
It thus happens that the animals, because alike mortal and endowed 
with similar i)hysical functions and organs, are considered more nearly 
related to man than are the gods; more nearly related to the gods than 
is man, because more mysterious, and characterized by sjiecifie instincts 
and jiowers which man does not of himself jiossess. Again, (he elements 
and ])lienomena of nature, because more mysterious, ])owerfnl and im- 
mortal, .seem more closely related to the higher gods than are the ani- 
mals; more closely related to the animals than are the higher gods, be- 
cause their manifestations otten resendile the operations of the former. 

In consequence of this, and through tlie confusion of the sid»jective 
with the objective, any element or |)heuomenon in nature, which is be- 
lieved to jwssess a personal (!.\isteuce, is endowed with a personality 
analogous to that of the animal whose o](eratioiis most reseml>le its 
manifestation. For instance, lightning is often given the form of a 
8eri)ent, with or without an arrow-pointed tongue, becau.se its course 
through the sky is serpentine, its stroke instantaneous and destiuctive; 
yet it is named \Vi lo loa-ne. a word derived not from the name of the 
serpent it.self, but from that of its most obvious trait, its glidiug, 
zigzag motion. For this reason, the serpent is snj)jiosed to l)e more 
nearly related to lightning than to man; more neaily related toman 
than is lightning, because mortal and less mysterious. As further 

9 



10 ZUNI FETICHES. 

illiistrativo of llii' iiilcriiiiiialilc ivlatioiisliips wliicli luc I'staVilislu'il im 
icsciiililaiict's I'aiicicil or actual, tin- tliiit anuw ]i(iiiit inav he t-itfil. 
Altlioiit;!! tasliioiR-d I'.v man, it is iT^'anlctl as (iiij^iiiall.v liit- jiil't ov ■•lli-sii"' 
of lijrlitiiiiifr. as made by the power of liglitiiiug, and rendered more 
efTeetiveby these connections with the<h-ead eh-nient: pursuant of which 
idea, tlie zij^/aj; or lightning marks ar«' added to the shafts of arrows. 
A I hapter might be written concerning this idta, which may possibly 
help to exphiin the Celtic, Scandinavian, and Japanese beUefs concern- 
ing "elf shafts," and '' tlitindcrstoncs," and "bolts."' 

In like manner, the supernatural beings of man's fancy — the "master 
existences" — are supposed to be more nearly related to the per.sonalities 
with wliicli the elements and i>henoiiiena of nature are endowed than to 
either animals or men; because, like those elements and phenouiena, 
and unlike men and animals, they are connected with remote tradition 
in a manner identical with their supposed existence to-day, anil there- 
fore are considered immortal. 

To the above descriptions of the supernatural beings of Zufii Theology 
should be added the statement that all of these beings are given the 
forms either of animals, of monsters (•omi)oun(led of man and beast, or 
of man. The animal gods comprise by far the largest class. 

In the Zuni, no general name is equivalent to " the gods," unless it be 
the two exi)ressi(Uis which relate only to the higher or creating and con- 
trolling being.s — the "causes," Creators and ]\Iasters, "Pf-kwaina ha i" 
(Suri)assing Beings), and " A-tii-tchu" (All-fathers), the beings sui)eri(ir 
to all others in wonder and power, and the '■ Makers"' as well as the 
•' Finishers " of existence. The.se last are elas.sed with the supernatural 
beings, i)ersonalities of nature, object beings, etc., under one term — 

a. I-shothl-ti nion = a-ha i, from i-iihothl-ti-mona=eyeT recurring, im- 
mortal, and «' /i^i / = beiiigs. 

Likewise, the animals and animal gods, and sometimes even tliesui)er- 
natural beings, having animal or combined animal and human person- 
alities, are designated by one term only— 

b. K'ia-piu=a ha i, from k-i(t pi)iti<i — ri\v.-,nm\ «'-/(((-i=beings. Of the.se, 
however, three divisions are made : 

(1.) K"ia-i>ina-ha i = gameanimals, specifically a])plied to thoseanimals 
furnisliing llesh to man. 

(2.) K'iii-shem-i'i liai, from i'i«"-jcc=water, «/i(->Hrt;i = wanting, and d- 
/ir(-(=ln'ings, the water animals, specially ajiplied not only to them, 
Init also to all animals and animal gods supposed to be associate<l sa- 
credly with water, and through which water is supplicated. 

(.'}.) We-ma-A ha i, from wcma = invy, and «'-/«(-» = beings, " Prey 
Beings," ai>iilied alike to the i»rey animals and their re])re.sentatives 
among the gods. Finally we Lave the term.s — 

c. Ak-na^a-hai, from «7.'-nrt = done, cooked, or baked, riiie, and «' lid i= 
beings, the "Done Beings," referring to mankind; and 



rrsiuxo ] ANIMAL GODS. 1 1 

(I. Aslii k'ia iiliai, I'rom u'>ihk'ia = \i\M\i.\ tiiiislied, and d ln't / = l)ciii<js. 
"Finished Beings," including the dead of mankind. 

That very little distinction is made between tliesc orders of lire, or 
that tiiey aie at least closely related, seems to be indicat»'<l by the ab- 
sence from the entire language of any general term for God. True, there 
are many beings in Znni Mythology godlike in atfribnles, antliiopomor- 
pliic, monstrous, and elemental, which arc known as the •• I'Mnisliers or 
makers of the paths of life," while the most superior of all is called the 
"Holder of the paths (of our lives)," Ila'-uo-o-na wilapo-na. Not only 
these gotls, but all supernatural beings, men, animals, i>lants, and many 
objects in nature, are regarded as personal existences, and are included 
in the one term d-hd i, from «', the plural i)article signifying "all," anil 
/(«-(, being or life,=" Life," "the Beings." This again leads us to the 
important and interesting conclusion that all beings, whether deistic 
and supernatural, or animistic and mortal, are regarded as belonging to 
one system ; and that they are likewise believed to be related by blood 
seems to be indicated by the fact that human beings are spoken of as 
the "children of men," while a/i other beings are referred to as " the 
Fathers," the "All-fathers," and "Our Fathers." 



THE WORSHIP OF ANIMALS. 

It naturally AjIIows from the Zuui's i)hi]osophy of life, that his wor- 
ship, while directed to the more mysterious and remote powers of na- 
ture, or, as he regards them, existences, should relate more especially 
to the animals; that, in fact, the animals, as more nearly related to him- 
self than are these existences, more nearly related to these existences 
than to himself, should be frequently made to serve as mediators be- 
tween them an<l liim. We find this to be the ca.se. It folh»ws likewise 
that in his inal)ility to dift'erentiate the objective from the subjective, 
he should establish relationships between natural objects which resem- 
ble animals and the animals themselves; that he should even ultimately 
imitate those animals for the sake of establishing such relationshiiis, 
using such accidental resemblances as his motives, and thus developing 
a conventionality in all art connected with his worshiji. It follows that 
the special requirements of his life or of the life of his ancestors should 
luHuence him to select as his favored mediators or aids those animals 
which .seemed best fitted, through peculiar characteristics and jiowers, 
to meet the.se requirements. This, too, we find to be the ca.se, for, |)re- 
eminently a man of war and the chase, like all savages, the Zufii has 
chosen above all other animals those which supjdy him with food and 
u.seful material, together with the animals which i>rey on them, giving 
jireference to the latter. Hence, while the name of the former class is 
applied preferably as a general term to all animals and animal gods, as 



1- Zi:.\I KKTICIIES. 

Iiifvidiisly cxphiiin-il, the iianic ol'tlic latter is iiseil witli cciual iird'cr 
fiii'c as a tcriii lor all fcticlics (Wciija-wc). wliotliiT of the jtrov animals 
tlR'iiiselvcs or ofotlicr animals and lioin^is. Of course it is primilly nat- 
ural, since tlioy areconnt'ctod with man liotli in the scale ofhein;; and in 
the i)o\ver to su]>i>ly his jilivsical wants more nearly than are tlichijiher 
ffods, that the animals or animal j^tMis should {greatly outnuudier and 
even give character to all others. ^Ve find that the Fetiches of the Zufiis 
relate mostly to the atiimal ji:ods. and |iriiieii)ally to the jirey j^ods. 



ORKJIN Ol' Zf.M KETICIU.SM. 

This feticliism seems to have arisen from the relationships heretofore 
alludedto, and to be founded on the myths which have been invented 
to account for those relationships. It is therefore not surprising that 
those fetiches most valued by the Zufiis should be either natural con- 
cretions (Plate 1, I''ig. (!), or objects in which the evident original re- 
semblance to animals has been only heightened by artificial means ( IMate 
IV, Fig. 7; IMate V, Fig. I; Plate VI, Figs. .-i.CjS; Plate \III. Figs. 1, 
a. 4, .5; Plate IX. Fig. 1). 

Another highly prized class of fetiches are, on the contrary, those 
which are elaborately carved, but show evidence, iu their i)olish and 
dark patina, of great antifiuity. They are either .<!nch as have been 
found by the Zufiis about |)ueblos formerly inhabited by their ancestors 
or are trilial possessions which have been handed down from generation 
to generation, until their makers, and even the fact that they were made 
by any member of the tribe. Ii;i\e been forgotten. It is sui)]iosed by 
the ])riests ( A shiwa-ni) of ZiiiTi that not only these, but all Iriu- fetieiies, 
are cither a(;tual i)etrifactious of (he animals they rei)re.sent, (>r were 
siu'li originally. I'pon this siipjiosition is founded the following tradi- 
tion, taken, as are others to follow, from a remaikable mythologic ei>ic, 
which I lia\(' entitled the Zufii Iliad. 



Tin: ZIM ILIAD. 

Although oral, this e|>ic is of great length, metrical, rythmical even 
in jiarts, and lilled with archaic e.\i)rcssions nowhere to be found in the 
modern Zuni. It is to be icgrelted that the original diction cannot here 
be ])reselve(l. 1 ha\(' been unalile, howevei', to rec(n(I literally even 
])oitious of this piece of aboriginal literature, a.-, it is jealously guarded 
by the priests, who are its keej)crs, and is i)nl)licly rei)eated by tiiem only 
once in four years, and then oidy in the jiresence of the priests of the 
various orders. As a member of one of the latter, 1 was enabled to 



BUREAU OF F.THr.r:l(f-\Y 



pyxmo Kn^m. repofh i«3! p'. 




I Sin^i: * 5:n Iwii I'Tal* 



PREY GOD FETICHES 



(•■S'i'Nn) Till". Zr\I IIJAI). 13 

li.stcii 10 one loiirlli of it (Inline tlic last recitation, wliicli occiiried in 
February, 1881. 1 tberefore give mere abstracts, mostly furnislied from 
memory, and jjreatly condcnseil, hut pronounced coirect, so far as they 
go, by one of the above-mentioned priests. 

TIIK IIRYlNttOF TIIK WORLII. 

In tiie days wlien all was new, men lived in the four caverns of the 
lower regions (A-wi-ten t(5-huthl na-k\vin=the *'Four Wombs of the 
World"). In the lowermost one of these men first came to know of their 
existence. It was dark, and as men increased they began to crowd one 
another and were very unhappy. Wise men came int<i existence among 
them, who.se children supplicated them that they should obtain deliver- 
ance from such a condition of life. 

It was then that the "Holder of the Paths of Life," the Sun-father, 
created from his own being two children, who fell to earth for the good 
of all beings (r'-anam iitch-pi-ah-k'oa). The Sun-father endowed tlieso 
children with immortal youth, with j)ower even as his own power, and 
created for them a bow (.V-nu-to-Ian-ue,= the liain How) and an arrow 
(Wi lodo-a-ne, = Lightning). For them he made al.so a shield like unto 
his own, of magic power, and a knife of Hint, the great magic war knife 
(Sii wa-iii-k"ia ii'-tchi t-ne). The shield (ri-al-lan-ne) was a mere net- 
work of sacred cords (Pitsau-j)i-wi, = cotton) on a hoop of wood, and to 
the center of this net shield was attached the magic knife. 

These children cut the face of the world with their magic knife, and 
were borne down upon their shield into the caverns in which all men 
dwelt. There, as the leaders of men, they lived with their children, 
mankind. 

Tbey listened to the supplications of the priests. They Imilt a ladder 
to the roof of the first cave and widened with their Hint knife and shield 
the a])erture through which they had entereil. Then they led men forth 
into the second cavern, which was larger and not quite so dark. 

Ere long men multiplied and bemoaned their condition as before. 
Again they besought their jiriests, whose supplications were once more 
listened to by the divine children. As before, they led all nmnkind into 
the third world. Here it was still larger and like twilight, for the light, 
of the Sun himself sifted down thnmgh the opening. To these |)oor 
creatures (children) of the dark the opening itself seemed a blazing sun. 

Uut as time went on men multiplied even as they had before, and at 
last, as at first, bemoaned their condition. Again the two children 
listened to their su|i|)lications. and it was then that the children of men 
first saw the light of their father, the Sun. 

The world had been covered with water. It was damj) and unstable. 
Fartlifpiakes disturbed its surface. Strange beings rose up through it, 
monsters atid animals of prey. As upon an island in the middle of a 
great water, the children of men were led forth into the light of their 
father, the Sun. It blimled and heatrd them so that tln-v cried ti> one 



14 ZUSi FETICHES. 

;iiiiillicr in aiiguisli, and I'cll (li>\vii, ;iii(l covered their eyes with their 
bare liaiiils anil arms, tor mh-u were l)laek then, Ilki- the eaves tlicv came 
from, and naked, save i'or a covering at tiie loins of rush, like yucca 
fiber, and sandals of the same, and their eyes, like the owl's, were nnnscd 
to the daylight. 

ICastward the two cliiMicn licgan to lead tlicni. toward the Home of 
the Sun-father. 

Now, it haijpened that the two children saw that the earth must be 
dried and hardened, for wherever the foot touched the soil water 
gathered — as may be seen even in the rocks to-day — and the monsters 
which rose forth from the deep devoured the children of men. There- 
fore they consulted together aud .sought the advice of their creator, the 
Sun-father. By his dire<;tions, they i)laced their magic shield upon the 
wet earth. They drew four lines a step apart upon the soft sands. 
Then the older brother said to the younger, "Wilt thou, or .shall I, take 
the lead 1 " 

" L will take the lead," said the younger. 

" Stand thou upon the la.st line," said the older. 

And when they had laid upon the magic shield the rainbow, and 
across it the arrows of lightning, toward all the quarters of the woi'ld, 
the younger brother took his station facing toward the right. The older 
brother took his station facing toward the left. "When all was ready, 
both braced themselves to run. The older brother drew his arrow to 
the head, let fly, and struck the rainbow and the lightning arrows raid- 
way, where they crossed. Instantly, thhitchu! shot the arrows of light- 
ning in every direction, and fire rolled over the face of the earth, and 
the two gods followed the courses of their arrows of lightning. 

Now that the surface of the earth was hardened, even the animals 
of prey, powerful and like the fathers (gods) themselves, would have 
devoured the childicn of men ; and the Two thought it was not well that 
they should all be pernntted to live, " for," said they, " alike? will the 
children of men and the children of the animals of i)rey multiply them- 
selves. The animals of prey are ])rovided with talons and teeth ; men 
are but poor, the finished beings of earth, therefore the weaker." 

Whenever they came across the pathway of one of these animals, werj 
he great mountain lion or but a mere mole, they struck him with the 
fire of lightning wliieli they carried in their niagit; shield. I'lilu! and 
instantly he was shriveled and burnt into stone. 

Then sai<l they to the animals that they h.ad thus changed to stone, 
"That ye may not be evil unto men, but that ye may be a great good 
unto them, have we changed you into rock everlasting. By the magic 
breath of prey, by the heart that shall endure forever within you, shall 
ye be made to serve in.stead of to de\'our mankind."' 

Thus was the surface of the earth hardened and scorched and many 
of all kinds of beings changed to .stone. Thus, too, it hapi)cns that we 
find, here and there throughout the worhl, their forms, sometimes large 



CL-8BIXG] MAGIC SPIRIT POWER. 15 

like tlie beings thomselvt^s, sometimes sbriveleil and distorted. And 
we often see anioiig the rocks the forms of many beings tliat live no 
longer, whicli .sliows us tbat all was different iu the " days of the new." 
Ofthese petrifactions, wliieb are of course mere concretions or strangely 
eroded rock-forms, the ZuTus say, " Whomsoever of us may be met with 
the light of such great good fortune may nee (discover, find) them 
and should treasure them for the sake of the sacred (magic) i)ower which 
was given them in the days of the new. For the spirits of the We-ma- 
iihai still live, and are pleased to receive from us the Sacred IMume 
(of the heart — Lii shoani), and sacred necklace of treasure (Thlathle-a) ; 
hence they turn their ears and the ears of their brothers in our direction 
that they maj' hearken to our prayers (sacred talks) and know our 
wants." • 



POWER OF THE FETICHES. 

This tradition not only furnishes ailditional evidence relative to the 
preceding statements, but also, taken iu connection with the following 
belief, shows quite clearly to the native wherein lies the power of his 
fetiches. It is supposed that the hearts of tlie great animals of |)rey 
are infused with a spirit or medicine of magic influence over the hearts 
of the animals they prey upon, or the game animals (K'iapin-a ha-i); 
thattheirbreaths (the "Breath of Life" — Haian i)i nan-ne — and soul are 
synonymous in Znni Mythology), derived from their hearts, and breathed 
upon their prey, whether near or far, never fail to overcome them, pierc- 
ing their hearts and causing their limbs to stiffen, and the animals them- 
selves to lose their .strength. Moreover, the roar or cry of a beast of 
prey is" accounted its Sa-wanik'ia, or magic medicine of destruction, 
which, heard by the game animals, is fatal to them, because it charms 
their senses, as does the breath their hearts. Since the mountain lion, 
for example, lives by the blood ("life fluid'") and flesh of the game ani- 
mals, and bj- these alone, he is endowed not only with the above powers, 
but with peculiar powers in the senses of sight and smell. ^Moreover, 
these powers, as derived from his heart, are preserved in his fetich, 
since his heart still lives, even though his person be changed to stone. 



pri:y gods of tiik six hkgions. 

TllKIK ORICilX. 

TliiMcrori' it li;i])i>('iis tliat I lie iiso of tliesi- IVtiches is chiefly coiineetcd 
with the tliasi'. To this, howrver, there art' some exceptions. One of 
these may be i)artly explained by the following myth coucernin},' P6- 
shaiaijk'ia, the (!o(l (Father) of the Medicine societies or sacred esoteric 
orders, of which there are twelve in Ziini, anil others anioliji the ditier- 
eut pneblo tribes. He is sui)i)osed to have appeared in hnman form, 
j)oorly clad, and therefore reviled by men; to liave tan-jht the ancestors 
of the Zufu, Taos, Oraibi, and Co^'onino Indians their agricultural and 
other arts, their systems of worship by means of jdunied and painted 
jirayer-sticks; to have organized their medicine societies; and then to 
have disai)peared toward his homo in Shipiipu-li nia (from Khipi-a = 
mist, vapor; !(/iH=surrounding; and /-)H(>-«(( = sitting place of — "The 
niistenveloj)cd city"), and to have vanished beneath the world, whence 
he is said to have de])arted for the home of the Sun. He is still the 
conscious auditor of the prayers of his chihlren, the in\isible ruler of 
the spiritual Shipii-pu lima, and of the lesser gods of the medicine or- 
ders, the princijial " Tinisher of the Paths of our Lives." He is, so far 
as any identity can be established, the '• Montezuma" of ]»o])ular and 
usually erroneous Mexican tradition. 

PO-SIIAI A> K'lA. 

Ill ancient times, while yet all beings belonged to one family, I'o- 
shai aij k'ia, the father of our sacred bands, lived with his children (dis- 
ci]iles) in the City of the Mists, the middle ])lac,e (center) of the Medicine 
societies of the world. There lie was guiirded on all sides by his six 
warrior.s,Api-thlanshi-wa-ni(y;i'-^/(/rtH = bow,.s7(i'?crt-H/= priests), the prey 
gods; toward the North by the .^lountain Lion (Long Tail); toward the 
West by the Bear (Clumsy Foot); toward the South by the ISadger (IJlack 
Jhirk Face); toward the Fast by the Wolf (Hang Tail); above by the 
Kagle (White Caj)) ; and below by the Mole. When he was about to go 
forth into the world, he divided thi; universe into six regioius, namely, 
the North (Pi'sh hin-kwin tali na= Direction of the Swept or Larren 
place); the West (K'iii' li slii inkwin tah-na = Direction of the Home 
ol the Waters); the South (A-lahoi'n-kwi"ii tah na=Direction cJI" the 
Place of the Peauliful Ped); the F^ast (Te-lu-ainkwin t:ihna= Direction 
of the Home of Day); the I'pper Ivegions (f ya iiiaiii kwin talina = 
Direction of llie llomeor liieHigh); and the bower Pegions (Ma ne. 
laminkwin tiiii iia = Direelion of the Home of the bow)." 



BURBAU OP KTlntOLOOr 



ANNUAL BKl-OIIT 1««1 I'L. II 




PREY GOD FETICHES OF THE SIX REGIONS. 



cugiiisfi.l Tlir, SIX REGIONS. 17 

"All, siivc the first of tliosc terms, are archaic. The inodorn names for 
the West, South, East, TpiJcr ami Lower llcffioiis si^iiif\ iiij;- rcs]»ect- 
ivel.v— " Tiie I'lace of Evening:,'" "The Place of the Salt Lake" ( Las Sali- 
nas), "The Place whence comes the Day," "The Above,'" and "The 
Below." 

In the center of the great sea of each of these regions stood a very 
ancient sacred place (Te-thlJi-shi-na kwi'n), a pr'»at mountain peak, lu 
the North was the Mountain Yellow, in the West the ]Monntain I'.lue, in 
the Soutii the iMountain IJed, in the East the Mountain White, above 
the Mountain All-color, and below the Mountain Ijla<k. 

We do not fail to see in this clear reference to the natural colors of 
the regions referred to — to the barren north and its auroral hues, the 
west with its blue racilic, the rosy south, the white daylight of the 
east, the many hues of the cloudeil sky, and the black darkness of the 
"caves and holes of earth." Indeed, thcvse colors are nsetl in the picto- 
gr.t))hs and in all the mythic symbolism of the Zufiis. to indicate the 
directions or regions respectively referred to as connected with them. 

Then said P(3-sliai-aij-k'ia to the ^^lountain Lion (Plate II, Fig. 1), " Long 
Tail, thou art stout of heart and strong of will. Therefore give I unto 
thee an<l unto thy children forever the mastership of the gods of i)rey, 
and the ginirdianship of the great Northern World (for thy coat is of 
yellow), that thou guard from that quarter the coming of evil upon my 
I'hildren of nu-n, that thou receive in that (juarter their messages to me, 
that fliou become the father in the North of the sacred medicine orders 
all, that thou become a Maker of the Paths (of men's lives)."" 

Thither went the Mountain Lion. Then said Po-shai-aij-k'ia to the 
Pear (Plate II, Fig. 2), "P.lack P.ear. thou art stout of heart an.l strong 
of will. Therefore make I thee the younger brother of the ^Slountain 
Lion, the guardian and master of the West, for thy coat is of the color 
of the land of )iight,"" etc. 

To the P.adger (Plate 11, Fig. .3), "Thou art stout of he.art but tint 
strong of will. Therefore make I thee the younger brother of the Bear, 
the guardian and master of the South, for thy coat is ruddy and marked 
with black and white efiually, the culors of the land of summer, which 
is red, and stands between the day and the night, and thy homes are 
on the sunny sides of the hills," etc. 

To the White Wolf (Plate 11, Fig. 4), "Thou art .stout of heart and 
strong of will. Therefore make I thee the younger brother of the I>ad- 
ger, the guardian and master of the East, for thy coat is wliite and gray, 
the color of the day and ilawn," etc. 

And to the Eaglr ( Plate 1 1, Fig. .".). he said : '• White Cap ( P.al.l Eagle), 
thou art i)a.ssing stout of heart and .strong of will. Therefore make I 
thee the younger brother of the Wolf, the guardian and master of the 
Ui>l)er regions, for thou Ibest through the skies without tiring, and thy 
coat is si)eckled like the clouds," etc. 

"Prey Mole (Plate II, Fig. 0), thou art stout of heart and strong of 
'2r. 



18 /.I'Ni i"i:Tif'iii:s. 

will. Tliciiloiv iiiiikc 1 llu'c I III' y()iiii;.'Or brollicr cit (lie Knfjle, the 
;;ii;iiili;iii iiiid master of llic Lower icjiinns, fortlioii Imirowest tlii'oii;;li 
the carl li wilhoiit tirin;:, am! th,\ eoat is of lilaik, the eolui' of the holes 
and <'aves ofeaith," etc. 



Tiii:ii; I'owKt; as mi:i)I.\tors. 

Thus il may he seen tiiat all thi'se animals aie sn|>|iosetl to |)ossess 
not only the jiuardianship of the six i'e<iions, Imt also tin' niasteislii|i, 
not merely fieo^raphie, lint of the medicine ])()wci's, etc.. which are 

sn|i|ioscd to emanate IVom them; that the.\' ai'c the i lialors between 

men and l'('i-shaiai) ki'a, and conversely, between I lie l.iitc rand men. 

As liirlher illnstrat i\-e of'this rehitionsliip it may not be amiss to add 
tliat, aside from represent in<i' liie wishes of men lo Po shai aij-k'ia, by 
means of the sjiirits of the prayer ]>Inmes, which, i( is sii])po.sed, the 
])rey jrods take into his jn-escMU'e. and which arc, as it weie, meim)raiMla 
(like iiiiippus) to him ami otlii'r liiuh gods of the |ira\ers of nn-n, they 
are also made to bear nn'ssaf^cs to men tVom him and his associated 
Kod.s. 

l''or instanie, il is beliexcd that any member of the medicine orilers 
who ne<r|eets his relijfions dnties as sn<'h is rendered liable to punish- 
ment (Ilii' ti a k'iana k'ia = reprehension) by I'o shai aij k'ia tliionj;li 
some one of his warriors. 

As illustrative of this, the story of an adxcntiire of Mi tsi, an Indian 
who '-slill lives, but limps," is told by the jtricsts with fireai emphasis 
to any baekslidinj; member. 

>ii-Tsi. 

Ml tsi was long- a faithful mend )cr of the Little l''irc order (Ma ke-tsa- 
na kwe),bnt he grew careh'ss, neglect(>d his sacrilices, and resigned hin 
rank as "Keeper of th(^ Medicines," from nu're la/.im'ss. In vain his 
fathers warned liim. He only grew hot with anger. One da.\ Mi tsi 
weld up on the mesas lo cut corral jiosts. He sat down lo eat his 
dinner. A great black bear walked out of the thicket near at hand and 
leisurely ajiiiroachcd him. Mi tsi dropped his dinner and (limbed a 
neighboring little <lead ])ine tree. The bear followed him and climlied 
it, too. Mi tsi began to have sad thonghls of the words of his fathers. 

"Alas," heeried, " pity nie, my father from the West land!" In vain 
he promised to be a good Ma-kotsa-na kwe. Had not I'o-shai aij k'ia 
eommandeil ? 

So the black bear .seized him by the foot and ])iilled until Mitsi 
scicamed from |>ain; but, cling as he would to the tree, thel)car ]inlled 
him to the ground. 'I'lien he lay down on .Mi tsi and |)ressed the wind 
out of him so thai hi' forgot. 'I'ln' black bear started logo: lull eyed 



riHiMsr.l POWER AS MKDIATOHS. 19 

Mitsi. Mitsi kicked, lllack l>e:ircaiin' ami incs.si'd liis w iml out :i;,'ain. 
It liiMt Mitsi, ami lie said to himsolf, "Oh dear hip! wliat sliall I doT 
Till' t'atlni' fliiiiks I am not iniiiislicd eiiiMi^di.'' So lie kept very still, 
i'llai'k lii-ar started a;;aiii, then stopped and looked at Mitsi, staited and 
stoppe<l a};nii), ;i;r<)\vled and moved oil", lor Mitsi kept very still. Then 
the black hear went slowly away, lookiii},' at Mitsi all the while, until 
he jiassed a little knoll. Mitsi crawled away and hid under a \i>'^. 
Then, when he thou^fht himself man enonfth, he started lor Znni. lie 
was loiif; sick, Cor the hiaek hear ha<l eaten his foot. He " still lives and 
limps," hut he is a ;;ood >raketsana kwe. Who slr.iU say that I'o-shai- 
aijk'ia did iiut coiniuand ? 



TITKIR WORSHIP. 

The prey ji;ods,tliroii},'li their relationshi|( to Pi't-shai-aij-k'ia, as^^fakers 
of the Paths of l,il'e," are ;:i\eii hijrh rank amonj; the j;jods. Willi this 
helief, their fetiches are lield "as in ea]iiivity" by the i)riests of the 
various medicine orders, and ;rreatly venerated by them as mediators 
between themselves and the animals they rejiresent. In this character 
they are exhorted with elaborate prayers, rit^ials, and ceremonials, 
drand sacritiees of ]tlnmed and ])ainted ]>rayer sticks (Tt'-fhl iiawe) aie 
made aninially by the "I'ley P>rother Priesthood" (Wt'-ma ;i papa 
ii shi-wa-ni) of these medicine societies, and at the full moon of each 
month lesser saerilices of the same kind by the male members of the 
"Piey geutes" (We-ma a-no-tiwe) of the tribe. 



PREY (;()I).S or TIIK IIl'XT. 

THEIR RELATION TO THE OTHERS. 

Tlic fctii-li worslii)) of tlic Ziinis naturally rcaclips its lii<rliost and 
most iiitcrcstiufi; (Icvclopincnt in its i'i'1ationslii|> to tlic cliaso, lor tlio 
We-nia-i'i-LA i aro considered par exceUcnve the gods of the liimi. < >r 
this (tlass of fetielies, tlie special jiriests are the iiieinhers of tlie "(ireat 
Coyote reople" (Sa iiiak'ia-kwe, or the Hunting Order), their keei)ers, 
the chosen members of the Eagh- and Coyote gentes and of tlie Prey 
Brother priesthood. 

The fetiches in question (I'iate J II) represent, with two exeejjtions, 
the same species of prey animals as those supposed to guard the .six 
regions. These exeei)tions are, the Coyote (Si'is-ki, Plate 111, I'ig. 2), 
which replaces the IMaek I'.ear of the ^\'est, and the Wild Cat (Te-pi, 
Plate III, l"'ig. :i), which takes the jilace of the I'.adger of the South. 

In the prayer-songs of the S:i niakiakwe, the names of all of these 
prey gods are, with two exee|)tioMs, given in the language of the IJio 
(irande I)idians. This is ])rol)aV)Iy one of the many devices for .securing 
greater .secrecy, and rendering the ceremonials of the Hunter Society 
mysterious to other than members. The exceptions are, the Coyote, or 
Hunter god of the West, known by the archaic nanu' of Thlii'-k'iii tehu, 
instead of by its ordinary name of Suski, and the Prey Jlole or god of 
the Lower regions (Plate HI, Fig. 5), which is named Mai-tupu, akso 
archaic, instead of K'iii' In tsi. Yet in most of the piayer and lituaiis- 
tic recitals of this oi-der all ol' these gods are si)()ken of by the names 
which distinguish them in the other orders of the tribe. 



THEIR ORIGIN. 

Wiule all the prey gods of the hunt are supposed to havi' funelions 
difTeiing both from th«.se of tiie six regions and those of the Priesthood 
of the Mow, Spoken of fiiitlier on, they are yet rel'erred. like those of 
the lirst cla.ss, to special divisions of the world. In exjilanalion <tf 
this, however, (piite another myth is given. This myth, like the lirst, 
is deri\('d IVom the epic before refeired to, ami occurs in the latter third 
of the long recital, where it ]>iclures the tribes of the ZniTis, under Ihe 
guidance of the Two Chihlren, and the Ka'-ka at Ko-fhlu (■! Ion ne, 
now a marsh bonlered lagune situal<-d on the eastern shore of the ('ol- 
oratio ( 'hiijuilo, aliont lifteeii miles north an<I wtst from the pueblo of 

'.Ml 



UUHKAU OF KTIIXOLOUT 



ASXUAL RKIVirT 1881 I'L. IH 




^^-^^ 











I'KKV liilK Kt.lll I1K> I'Y im III M. 



"*""«'■) ORIGIN OK iiiE iiunti:k coijs. 21 

S:m .hiaii, Arizona, ami iirarlv u|)i)()sito the iiioulli ul' tlio llio ("oiiclio. 
This lajruiie is iirobabl.v loiMic'd in tlio basin or crater of some extinct 
jteyser or vulcanic si>rin^', as the two h\^\\ and wontlerfiilly similar 
monntains on either side are identical in formation witii those in wliich 
occur tlie cave^craters farther south on tLc same, river. It lias, how- 
ever, been larjrely filled in by tlie (h'hris bronjriit down by the Znni 
Kiver, which hi-re Joins the Colorado Ciiiiiuito. Ko-thln-i-i ion signi- 
fies the "standing i)lace (city) of the Ka'-ka" {from7t'«=a contraction 
of Ka' ka, the sacred dance, and </j/«-t'7-?o«=staudiug place). 

THE DISTRIBIITIOM OP TUK ANIMALH. 

Men be^an their journey from the Ked River, and the Ka'-ka still 
lived, as it does now, at K6 thin ellon-nc, when the wonderfid Snail 
l'eo[)le (not snails, as may be inferred, but a tribe of that name), who 
lived in the " I'lace of the Snails" (K'ia-ma-k'ia-kwin), far south of 
where Zufil now is, caused, by means of their mayic power, all flu- game 
animals in tiie wliole world round aliout to gather together in the great 
forked cafion-valley under their town, and there to be hidden. 

The walls of this cafion were high and insurmountable, and the whole 
valley although large was filled full of the game animals, so that their 
feet rund)Ied and rattletl together like the sound of distant thunder, and 
their horns crackled like the sound of a storm in a dry forest. All 
round about the cafion these passing wonderful Snail I'eopk' made a 
road (line) of magic medicine and sacred meal, which road, even as a 
corral, no game animal, even though great Elk or strong Buck Deer, 
could pass. 

Xow, it raineil many days, and thus the tracks of all these animals 
tending thither were washed away. Nowhere could the Ka'-ka or the 
children of men, although they hunted day after day over the plains and 
mountains, on the mesas and along the cation-valleys, find prey or trace 
of prey. 

Thus it hapijened that after many days they grew hungry, almost 
famished. Even the great strong Sha' la k'o and the swift Sala-mo-pi-a 
walked zigzag in their trails, from the weakness of hunger. At lirst 
the mighty Ka'-ka and lueu alike were compelled to eat the bones they 
had before cast away, and at la.st to devour the soles of their mocca.sins 
and even the deer-tail ornainpiits of their dresses for want of the flesh 
of K'iai»-in-a-ha-i, (lame animals. 

Still, day after day, though weak and disheartened, men and the Ka'- 
kiX sought game in the mountains. At last a great Elk was given lib- 
erty. His sides .shook with tallow, his dewlap hung like a bag, .so 
flcshj' was it, his horns spread out like branches of a dead tree, and his 
crackling hoofs cut the .sands and even the rocks as he ran westward. 
He circled far olV toward the lied Kiver, passed through the IJound 
\alley, and into the northern canons. The Sha la-k'o was out hunting. 



22 ZUXI FKTirUKS. 

III- espied the. deep tnu-ks oftlie elk and lleelly lulluwed liiiii. Passiiij; 
swift and stnmjc was lie, llioiifili weak I'roiii liiiiij;er, and eie ion;; lie 
eaine in si',dit of the great Kik. The sijclit gladdened and strengthened 
him: hut alas! the ]']lk kept Ids distanee as he turned a<;ain toward 
the hidinjiplaee of ids lirotlier animals. On and on the Sha'lak'o fol 
lowed him, until he came to the edge of a great eiifion, and jieering over 
the lirink diseovere(l the hidiiig-place of all the frame animals of the 
world. 

"Aha! so here yon all are," said he. "I'll hasten back to my father, 
l*a-uti-wa,* who hungers for tlesh, alas! and grows weak."' And like 
the wind the Sha' la k'o returned to Kd-thlu el Ion ne. loitering, he in- 
formed the Ka'ka, and word was sent out by the swift Sa-la-mopi-at 
to all the Weuiaa-ha-i for couusel and assistance, for the \Ve iiia:'i-li;'ii 
were now the Fathers of nieu and the Ka' ka. The Mountain i,ioii, 
the Coyote, tlie Wild Cat, the Wolf, the Kagle. the Falcon, the (ironn<l 
Owl, and the Mole were suuimoued, all hungry and lean, as were the 
Ka' ka and the cbildreu of men, from waut of the flesh of the game 
animals. Xe^■ertheless, they witc anxious for the luint and rnoved them- 
selves (|nickly among one another in their anxiety. Then the iiassing 
swift runners, tli<' S;i la-mo jii a, of all colors, the \t'llow, the blue, the 
retl, the white, the many colored, and the black, were summoned to 
accomjiany the AVe-ma-a-ha-i to the canon-\alley of the Snail Teople. 
Well they knew that passing wonderful were the Snail J'eople, and I hat 
no easy matter would it be to overcome their medicine and their magic, 
lint they hastened forth until they came near to the cafion. Then the 
Sha'-la-k'o,! who guided them, gave directions that they should mike 
themselves ready for the hunt. 

AX'hen all were prejiared, he opened by his .sacred jiowcr the magic 
corral on the northern side, and forth rushed a great buck J)eer. 

"Long Tail, the corral has l)eeu opened for thee. Forth comes thy 
game, seize him!" "With gieat leajis the Mountain Lion overtook and 
threw the Deer to the ground, and fastened his teeth in his throat. 

The corral was opened on the western side. J'"oith rushed a Mountain 
Slieeji. 

"Coyote, thecoiial has be<'n ojiened for thee, forth comes thy game, 
seize him!" The Coyote dashed swiftly forward. The Moiinlain tSheeii 
dodged liim and ran ofl' toward Ihe west. The Coyote crazily ran about 

•Tlio vhivt g(i<l of tlic K:V-kiV, now rcpreseiiteil by matikH, uiul Iho lielioHt i-oKtiiiii- 
iii;; known to tlui Zuuis, wliicli ari' worn iliirin^ tlic winlcrc'cri'iiionialNof tliu Irilir. 

ri'lii- .S:i-la-ino-|>i-a arc iiioiislrrs with rinni<l ln^ad^, Ion;; Hnouts, lm;;c IVallu'iril 
ni'iks, and Iinnian liodiiH. Tlicv arc Mn|i]"iKcd to live licmatli the waters, to <■olll<^ 
I'orlli or enter snout foremost. They also play an iniporlant part in tli<> Ka'-kA or 
Hrtci'cd ihinei's of winter. 

t Monster linnian liird forms, tin' warrior cliiel's of l'a-n-li-\va, the represi'nt.-itives 
of « hich visit Ziini, from tlu'ir siip]iosed wi-slern homes in certain sprin;;s, each New 
Year. They are more than twelve feet hi^^li, and arc eariicd swiftly about by per- 
MoiiB concealed under their dresHCK. 



CU811IXQ.1 niSTRinUTION OV TIIK ANIMALS. 23 

.velpinj; mid Iciikiii^' alter liis ^Minc, hiil Mio Mdiiiitairi Slicf]. h.iiimlcd 
from loek to rock and was soon I'aruwa.v. Still t lie Coyote nisliotl ( razily 
about, nntil tlic Mountain Lion coniinaiKlcd liini to he (piict. I'.iit the 
Coyote sinelleil the l)loo(l of the Deer and was hesich' himself with linn- 
iH'i: Then the Mountain Lion said to liini disdainfully, "Satisfy thy 
hunger on the blood that I have spilled, for to day thou hast missed thy 
frame ; and thus ever will thy descendants like thee blunder in the diase. 
As thou thisday satisliest thy hunger, so also by the blood that the hun- 
ter spills or the liesli that he throws away shall thy descendants forever 
have being." 

The corral was opened on the southern side. An Antelope sprang 
forth. With bounds less strong than those of the Mountain Lion, but, 
nimbler, the Wild Cat seized him and threw him to the ground. 

The corral was opeiu-d on the eastern side. I'orth ran the Oho li (or 
albino antelope). The Wolf seized and threw him. The Jack JIabbit 
was let out. The Eagle poised himself for a moment, then swoopeil 
u])on him. The Cotton Tail came forth. The Prey Mole waited in his 
hole and seized him; the Wood Hat, anil theTalcon made him his prey ; 
the I\Iouse, and the Orouiid Owl quickly caught liim. 

While the Wcinaa hai were thus satisfying their linngcr, tlie game 
animals began toescajie through the breaks in thccorral. forth through 
the northern door rushed tiie JJufl'alo, the great Elk, and the Deer, and 
toward Ihenorth the Mountain Lion, and theyellow Sala-mo-])i a swiftly 
followed and herded them, to the world where stands the ycHowniount- 
ain, below the great noithern ocean. 

Out through the western gap rushed the Mountain Sheeii, herded and 
driven by the Coyote and the blue Sala-mo-pia, toward the great west- 
ern ocean, where stands tlii^ ancient blue nionntain. 

Out through the southern gap rushed the Antelope, herded and driven 
by the Wild Cat and the red Sii-lainoi)i-a, toward the great lantl of 
summer, wheif stands the ancient red mountain. 

Out through the eastern gap rushed the Oholi, herded and driven 
by the Wolf and the white Sa-la-mo-pia, toward where " they say" is 
the eastern ocean, the "Ocean of day", wherein stands tlie ancient white 
mountain. 

Forth rushed in all directions the Jack Rabbit, the Cotton Tail, the 
Hats, and the Mice, and the Eagle, the I-'alccm, and the C.round Owl cir- 
cled high above, toward the great "Sky ocean," above which stands the 
ancient mountain of many colors, and they drove them over all the 
earth, that from their homes in the air they could watch them in all 
places; and the Sa la-mo-i)i-a of many colors ro.se and a.ssisted them. 

Into the earth burrowed the Kabbits, the L'ats, and the .Mice, from 
the sight of tlie Eagle, the Falcon, and the Ground Owl, but the I'rey 
Mole and the black Sa-la-mo-i)i a thitber followed them toward the 
four caverns (wombs) of earth, beneath which stands tlie ancient black 
mountain. 



24 ZUXI FETICHE^. 

Tlii'ii tlic eartli and wintls were lillcd willi iiinililin;: I'nini the I'cct ot" 
the il('|)ai'tiii,u: aiiiiiials. and llic Snail I'coitic saw tliat tlii'ir ;;anic- \va.s 
escaping'; hence the woild was tilled with the wars ot the Ka'-ka, the 
iSiiail People, au<l the ohiUlren of men. 

Thus w<-re let loose the ;,'anie animals of the world, lleiiee the r.iiflalo, 
the Great Elk, and the largest Deer are found mostly in the noith, 
where they are ever ))ursiie(l hy the great Mountain Lion; hut with 
tlii'm eseajied other animals, and so not alone in tlu- north are the BuUalo, 
the tireat VAk, and the Deer found. 

Anion;,' the mountains and llie e^jinons of tin' west are found tiic 
Jlonntain .Sheep, itursued liy the Coyote; but with them cseaiicd many 
other animals; heiiee ni>t alone in the west are the Mountain Sheep 
found. 

Toward the south escaped tlie Aiitelo])es, ])nrsne(l by the Wild (^at. 
Yet with them useajied many other animals; hence not alone in the 
south are the Anteloi>es found. 

Toward the east escaped the (') holi, i)ursued by the AN'«)lf ; but with 
them escaped many other animals; hence not alone in the cast are the 
Oholi-we found. 

Foith in all directions escaped the Jack Ifabbits, Cotton Talks, liats, 
and Mice; hence over all the earth are they found. Above theui in the 
skies circle the I'^agle, the Falcon, and the Ground Owl; yet into the 
eartli escaped many of them, followed by the I'rey Mole; hence beneath 
the earth burrow many. 

Thus, also, it came to be that the Yellow INIountain Lion is tlie mas- 
ter I'rey lieinj^ of the north, but his younger brothers, the blue, the 
led, the wliite, the .spotted, and ihe black Mountain Lions wander over 
the other regions of earth. Does not the s])otted iNLmntain Ijion (evi- 
dently the Ocelot) Ii\e amini.i;' the hiijh mountains of the .south ? 

Thus, too, was it with the Coyote, who is the master of the West, but 
whose younger brothers wander over all the regions; and thus, too, 
with the \Viltl Cat aiitl the Wolf 

111 this I ladition there is an atteniiit, not only to explain the special • 
distiiliiiiidii throu^Iiout the six regions, of the I'rey animals and their 
prey, but al.so to account for the occuireuce of animals in regions other 
than those to which, according to this classilication, they properly 
belong. 



THKIli VAIUET1E.S. 

We linil, therefore, that each one of the six sj)i^e,ies of I'rey animals 
is again divided into six varieties, according to color, which deter- 
mines the location of each variety in that one or other of the regions 
with which Us color agrees, yet it is sui)po.sed'to owe allegiance to its 



s 

o 

c 

3! 

-3 
> 



y. 

o 

•i 

a 




iKsii'N'-l THE MOUNTAIN LION. 25 

rfi)r('st'iit;iti\i', wliatsocver tliis may V)e. or wlicrcsdcvcr phK-cd. Kor 
instaiK^c, tlic iMoiiiitaiii Lion is iirimarily k<><1 <>f •''<' Norlli, hut lie is 
supposed to have a representative (younger brotliei) in the West (llie 
l)hu' Mountain Lion), another in the Sontli (the Kctl), in the East (the 
Wliite), in the ('p[ier rej^ion.s (tlie Spotted), and in tin; Lower regions 
(the bhick Mountain Lion). 

llenee, also, there are six varieties of the letieh representing any 
one of these divisions, the variety being ditterniined by the eolor, as 
exi)ressed either by the material of whieh the fetieh is formed, or the 
pigment with whi(-h it is painted, or otherwise, as, for example, by 
iidaying. (Plate 111, Fig. 4, ami Plate VII, Fig. 2.) 

THE MOINTAIN LION— Ul'.MTEIt (iUD UP TUli NOItTII. 

.According to this classification, which is native, t lie fetiches of the 
Moiiiitain Lions are reiuesented on Plate 1\'. They are in\ariably dis- 
tinguished by the tail, which is represented very long, and laid length- 
wise of the ba«k from the rump nearly or quite to the shoulders, as 
well as by the ears, which are (juite as uniformly rounded and not 
prominent. 

The fetich of the yellow Mountain Lion (IliVk-ti tii'sh-a-na thliip-tsi- 
na), or God of the Xorth (Plate IV, Fig. 1), is of yellow limestone.* It 
has been smoothly carved, and is evidently of gri'at anti(|uity, as shown 
l>y its jiolish and iiatina, the latter partly of blood. The anus and 
eyes are (piitc marked holes made by drilling. An arrow-jioint of Hint 
is bound to the back with cordage of cotton, wliich latter, however, 
from its lu^wness, seems to have been recently added. 

The fetich of the blue Mountaiu Lion, of the ^^'est (IliVk-ti tii'sh-a- 
na thli-a-na), is represented in Plate IV, Fig. 2. The original is com- 
jiosed of tiiiely veined azurite or carbonate of eojiiier, which, although 
specked with harder serpentinous nodules, is almost entirely blue. It 
has been carefully liulshed, and the ears, eyes, nostrils, mouth, tail, 
anus, and legs are clearly cut. 

The fetich of the white Mountain Lion, of the East (Ila'k-ti tii'sh-a 
na k'6 ha-na), is represented by several specimens, two of which are re- 
])ro(luced in Plate IV, Figs. .'? and 4. The former is very small and 
composed of compact white limestone, the details being pronounced, 
and the whole specimen lini.shed with more than usual elaboration. 
The latter is unusually large, of compact gyp.sum or alabaster, and tpiite 
Ciirefully carved. The eyes ha\e been inlaid with turkoises, and there 
is cut around its neck a groove by which the beads of shell, coral, &c., 
were originally fastened. A large arrow head of chalcedony has been 
bound with cords of cotton flatwise along 07ie side.of tlu^ body. 

The only fetich representing the red Mountain Lion, of the Soutii 
(Ila'k ti tii'sh-a-na a ho na), in the collection was too imperfect for reiiro- 
duction. 

' I am iiiilclilcd to Mr. S. V. Kiiiiiioiis, of tin- Geological Survey, for attHlstiii); mo to 
dotcniiiiiu ai>iiroximat<;ly tljc miueralogical cliaraclor of tbuao Hpccimcns. 



2(i ZlNl I'KTICIIKS. 

Till* I'ctii'li of till' s[i()tU>(1 or iiiaiiy-colort'il Muiinlaiii Lion (Ih'i'k ti 
tii'slia iia si'i pa-iiopa or i-topa-iiah iia iia), of I lie I'jiiht rc;;ions, is also 
ri'invscnteil l>y two s[>ccini<'iis (I'latf l\', Fi}is. '> aiitl (i), l)o(li ol' liliioiis 
ara;;i>iiiti' in alternating tliin and tiiick lamina-, or ))aii(ls of }ri';iyisli yd. 
low, while, and Mne. l-'i;;'. 5 is li\ far tlie niore elahorato of tlu'two, 
and is, indeed, the most perfect fetieh in the eolh-etion. The le;;s, v:\rs, 
eyes, nostrils, numtli, tail, aims, and ^^enital organs (ol the male) are care- 
fully earved, the eyes beinj; further elal)orated liy nmsaics of minute 
turkoises. To the rii;ht sid(! of the body, *> ovi-r tlu' heart," is hound 
with lilood l)lackeneil cotton cords a delicate tlint arrow-point, to.ucther 
will) white shell and coral heads, and, at the hreast, a small trianuuiar 
li-iure of an arrow in haliotns, or al)alone. 

The fetieh of th<' Ulaek Mountain Lion (lla'k ti tii'sh a na shik'iaria) 
(IM. IV, Fij;. 7) is of gypsum, or white limesfono, but has been painteil 
blivck by i)it;ment, traces of which are still lodj^ed on jiorlionsof its 
surface. 

THE COVOTE-nUMKR (iiUI (IK TIIK MKST. 

The fetiches of the Coyote, or God of the West, and liis younj;cr 
brothers, represented on Plate V, are called Tetlil jtokla, an archaic 
form of the modern word Sus k'i weina-wc (Coyote fetiches), from trllil- 
ntin, = a sacred prayeri)lume, and /)<!•««, = an object or locality on or to 
ward which anything is i)hK'ed, a depository, and A'/n = the active 
jiarticiple. They arc usually distinguished by horizontal or slightly 
<li'oopiiig tails, pointed or small snouts, and erect ears. .Mlhinigh the 
Coyote of the West is regarded as the master of the Coyotes of the, 
other live regions, yet, in the i>raye.rs, songs, and recitations of the 
JSa ni a-k'iakwe, and Piey Urothei- Priesthood, the Coyote of tlii' North 
is mentioned lirst. I theicfore preserve the same secpience observed in 
describing the .Moiiiilain Linn fetiches. 

The felich of the yellow Coyote (8us k'i thlhp tsi iia), of the North, is 
represenled in Platte \', l''ig. 1. The original is of coini)aet white lime- 
Bton'e stained yellow. The attitude is that of a coyote about to i)ursue 
liis jjrey (la-hi-na i-mona), which has reference to the intemperate haste 
on the i)art of this animal, which usually, as in the foregoing tradition, 
results in failure. 

The fetich of the blue Coyote, of the West (Si'isk'i hrk'ia-na— signify- 
ing in reality bhu^ gray, the color of the coyote, instead of blue = thli a- 
na), is shown in J'late V, I'Mg. 1'. This felich is also of com|)act white 
limestone, of a yellowish gray color, although traces of blue paint and 
large tiirkois eyes indicate that it was intended, like Plate 111, l''ig. .'!, 
to represent the (iod of the \\'esl. 

The fetich of the red Coyote (Susk'i aho na), of the South, is repre- 
sented by Plate \', I'Mg. I, which, although of while semi-translucent 
c.klcite, has been deei>ly stained with led paint. 

Two exampli's of the felich of tin' white CoyoU' (Sus k"i k"o ha iia), of 
the East, are shown in Plate V, Figs. -1 ami 5. They are both of com. 



•i 

K 

O 

> 
CD 
S 

I 

X 

G 



i 



>•)! 








ciwiiiNo.l THE COVOTK AND THE WILD-CAT. 27 

l»;ifl wliiti' liincstonc. Tlie liist is cvidoiitly a natural fra;,'mciit, tlu; 
IVel l)ciri^f hut sli;:lilly iiidicati'd by jriindiiij;-, the iniiiitli l.y a d('ci> cut 
strai},Mit across the snout, and the eyes by ileejdy drilled depressions, 
the deep groove around the nejk being designed merely to reeeive the 
necklaee. The seeon<l, however, is more elaborate, (he pointed ehin, 
horizontal tail, and i)riekediip ears being distinctly carved, and yet in 
I'orin the si)ecimeu resend)les more a weasel than a coyote. 

The fetich of the many-colored (^oyote (8us-k'i i-to pa-nah iia iia), of 
tlic rjtper regions, is reiuoduced in IMate V, Fig. 0, which reiiresents 
the male and female together, the latter being indicated merely by tlie 
smaller size and the shorter tail. They are both of aragonite. This 
conjoined form of tiu- male and female fetiches is rare, and is significant 
of other powers than those of the hunt. 

Tlie black Coyote (Susk'i shik'ia iia), of the Lower regions, is repre- 
sented by Plate V, Fig. 7, the original of which is of compact white 
limestone or yellowish-gray marble, and shows traces of black paint or 
staiuiug. 

THE WllD-l'AT-ne>TEB GOB OF TIIK SOUTH. 

The fetiches of the Wild Cat, the principal of whieh is (iod of the 
South, are represented on Plate VI. They are characterized by short 
horizontal tails and in most ca.ses by vertical faces and short cars, less 
erect than in the fetiches of the Coyote. 

Plate VI, Fig. 1, represents tin; fetich of the yellow Wild ("at (Te pi 
thlup-tsi-na) of the North. Although of yellow limestone, it is stained 
luarly black with blood. A long, clearly-chiiii)ed arrow-point of chal- 
cedony is bound with blood-stained cotton cordag(> along the right side 
of the figure, and a necklace of white shell beads (Ko ha kwa), with one 
of black stone (Kewi iia-kwa) among them, encircles the neck. 

IMate VI, Fig. L', represents the fetich of the blue Wild Cat (Te-pi 
till: ana), of the West. It is formed from ba.saltic clay of a grayish-blue 
••olor, and is furnished with an arrow jioint of Jas])cr (Jasp vernis), ui)on 
which is laid a small fragment of turkois, both .secured to the back 
of the .specimen with sinew taken from the animal represented. Plate 
VI, Fig. .■5. likewise rejiresents the fetich of the Wild Cat of the West. 
It is a fragment from a thin vein of malachite and azurite, or green 
and blue carbonate of copper, and has been but little changed from its 
original condition. 

Plate VI, Fig. I, represents the red Wild Cat (T6 pi a ho iia), of the 
South. Although formed from gypsum or yillow limestone, its cohn- 
has been changed by the apjdication of paint. It is supplied with the 
usual necklace and arrow jtoint of the perfect fetich, .secured by bands 
of sinew and cotton. 

lioth Figs. 5 and (i of Plate VI represent the feti(;h of the white AVild 
Cat (Te pi k'oha-iia), of the East, and are of compact white limestone 
carefully fiushioiied and polished, the one to represent the perfect animal, 



28 ZINI KKTICIIES. 

Ilic (itlifi llif lirtiis. This s|n'ciiiicn, likt- I'lati' \\ I'M;;, (i, lias a sij,'iiili- 
caiicf otluT tliaii tliat of a iiiiMc fcticli of llic rliasc, a sij;iiilican(-(' t-oii- 
ucrtc'd Willi Ilic riiallic woisliiii of the Ziifiis, on which subjerl I lio|ii; 
fiv iiiaiiy Ni'ais to proihice iotercstiiii; cviik'iifc. 

IMato N'l, Fij^. 7, ii'incsciits tlic fetich of the iiiaii\ t-olored \Vil(l Cat 
(Te-l»i su-pa-iio-i)a), of the Upper rej^ions, whi(^li is made of busallic 
chiy, stained hhick with ])itch and ])ij;ineiit, and furnished with a tiake 
of llint and a small fra;;inent of clirysoeoUa, both of which are attached 
to tlie back of the ti-iiire with a biudiiiy of sinew. 

Plate VI, Ki}j. S, represents, according to the Ziinis, a very ancient 
and value<l fetich of the black Wild Cat (Tcpi shik'ia iia), of t he Lower 
rej:ions. It is little more than a concretion of compact basaltic i-ock, 
with slijiht traces of art. Its natural Ibrm, however, is suji};estivc of 
an animal. Long use has polished its originally black surface to the 
hue of lustrous jet. 

THE WOIF— IIUSTEIt «0D OK TUB KAST. 

The fetiches of the Wolf, God of the East, and of his younger brothers 
(lu-na-wi-ko we-ma-we) are represented x>n I'late N'll. They arc char- 
acterized by erect attitudes, usually oblique faces, pricked-up ears, and 
"hanging tails." 

riate Vll, rig. 1, is a representation of the fetich of the yellow \\ olf 
(Ii'ina -w'i ko thiup-tsi-na), of the Nortli. It is of yellow indurated day- 
stone. In this example the legs are much longer than in most speci- 
mens, for nearly all tliest; (igures are I'ither natural fragments or con- 
cretions slightly imjjroved on by art, or are figures wiiich have been 
suggested by and derived from such fragments or concretions. More 
over, the ceremonials to be described liirther on reipiire that they should 
be "able to stand alone"; therefore they are usually furnished with 
only rudimentary legs. The tail is oidy indicated, while in nearly all 
other Wolf fetiches it is clearly cut down the rump, nearly to the gam- 
bol Joint. 

Plate VII, Fig. li, represents a fetich of the blue Wolf (In-im wi ko 
thli-ana), of the West. It is of gray sandstone, stained lirst red, then 
blue, the latter color being further indicated by settings of green tur- 
kois on either side and along the back, as well as in the eyes. 

Plate VII, Fig. 3, represents the fetich of the red Wolf (In na \\i ko 
i'l ho iia), of the South. It is but crudely formed from a fragment of 
siliceous limestone, the feet, ears, and tail being represented only b.\ 
mere jirotuberances. Although the material is naturally of a yellowish- 
gray color, it has been stained red. 

Plate \'I I, Fig. I, represents the fcticli oftlic while Wolf ( luiia-wiko 
k'l) lia-na), of the l-ast. It is of xcry while, coiii]iii('l limesloiie. 'I'lie 
han;,'iiig tail, erect ears, attitude, iVc., aie better shown in this than 
jierhaps in nwy other specimen of the class in the collection. It has, 
however, been biokiii tlirougli llic body and nuiidcd willi hhi<k pilch. 



BUBBAU OF KTIINOLOOT 



ANNUAL BKrOIlT 1881 I'L. Vll 






WOLF PETICIIE8 OK THE CHASE— IIUNTKK GOD OK THK EAST. 



iirnsitt' OK F.Tiixni.nr.T 



AXXIAI. ItKPOnT 1881 PL VIII 







^ 



,.-rf ^ 




i;aiw.i; ikiii iir.s oi iiii: ciiasi.— him i:i: <;i>i> or riii: ri'ii i: im.gkixs. 



rmiisr.l TIIK WOLF AND THE EAOLK. 29 

riiite VI f, Fiji. •'», ro])re.s('iits tlic rcticli of tlic niiiiiycolDicd Wolf 
(lu-iia-wi-ko i-toi)a-iiali-iiiiii:i), of the U])i)(,'r royioiis. The original is 
of fiuegiained sandstone of a gray color, stained iu some places faintly 
with re<l and other tints. The mouth, eyes, ear tij^s, and tail have been 
tonclied with lihick to make tliem ajtpear more i)romiMciit. 

Plate VII, Fig. fi, represents tliefeticli of the black Wolf (Ii'inawiko 
.slii-k'iana), of the Lower regions. Although nneommouly large and 
greatly resembling in form the bear, if possesses the obliipic face, up- 
right ears, hanging tail, and other accepted characteristics of the Wolf. 

TIIK KKiLK— lll'NTF.R GOD OP TIIK IPPEIt lEEtilONS. 

The fetiches of the Eagle, (Jod of the ITjiper regions, and his younger 
brothers of the other regions (K'iii'-k'iii-li wcniawe) are r(']>resciite(l 
on Plate VIII. Tiiey are characterized merely by rude bird forms, 
with wings either naturally or very conventionally carved (Figs. 3 and 
0). Further details are rarely attempted, from th(^ fact that all the 
other ])riiicii)al jirey animals are ipiadrupeds, and the simple sugges.ion 
of the binl form is sudieient to identify the eagle among any of tliem. 

Plate VIII, Fig. 1, represents the fetich of the yellow Eagh', (K'iii'- 
l^'iii li thli'ip tsi iia), of the Xorthciii skies. It consists merely of tlu- 
head and shoulders, very rudely formed of white limestone and painted 
with yellow oclier. This specimen is doubtless a natural fragment 
very litth' altered by art. 

Plate VIII, Fig. 2, represents the fetich of the blue Eagle (K'iii'- 
k'iiili l(')-k'ia-na), of the Western skies. It is (piite elaborately carved, 
sujiiilicd with a pedestal, and i)icrced thiougii the body to facilitate 
suspension. Vov during ceremonials, to be describcil I'lirtiier on, tlic fet- 
iches of tiie Eagle are usually suspended, although sometimes, like 
those of the (|ua(!iup(Mls, they are placed on the floor, as indicate<l by 
the pedestal tiiniishcd to this specimen. Although of coiii])act white 
limestone, this fetich is made to represent the blue I-^agh^ by means of 
turkois eyes and a green stain over the body. A small ))ink chal- 
cedony arrow-point is attached to the back between the wings by 
means of a single sinew band ])asscd around the fi])s of the latter and 
the tail and under the wings over the shoulders. 

Plate VIII, Fig. .3, represents the fetich of the red Eagle (K'iii'-k'i:ili 
a-ho-na), of the Southern skies. Like Fig. \'2, this is doubtless a nearly 
natural fiaginent of very (inegrained red sandstone, tli<' wings being 
indicated by deep lines which cross over the back, and the rniu|)grooved 
to receive the cord with which to secure to the back aii ai row point. 
The breast is jxTfoialed. 

I'I:ilr \'lli. I"ig. I, is a nearly natural fragment of coiiipact white 
limestone, representing the while Ivigle (K'iii'k'iiili k'ohana), of the 
ICastcrn skies. No artificial di'tails, save the eyi's, wliicii are faintly 
indicated, have been iittemj)ted on fliis specinnn. 

Plate \'l II, I''ig.r>, represents, iu eoiupacf yellow limestone, the si)eekled 



30 7.1'si i-iniciiKs. 

K;il;I(' (K'i-i'-k'iii li si'i tiliii tcli.m lie) (if ll.c l|.|.ci- rcj^ioiis, tlic di-.ili 
color of tlio body hciiij; varied liy lray^*in-nts of ]>iiro tiirknis insi'ilt'd 
into tlic eyes, lucast, and back. A nolcli in tlic loj) and front of lln' 
licad ]iroltal)ly indicati-s (hat tlii' spcciMwn was once .sn|t|ilit'd willi a 
beak, eitlicr of tnrk<ii.s or of wliiie sliell. It is perforated len;,'lhwise 
llironyli (Ik- breast. 

riair \'Iil, I'ifr. (1, is a rc|(icscnlation of a ll]iii(iii;;|ily lyipjral lunvcn- 
tional r.ti<li of the black Ea^'le (K'iii'-k'iii li kwin nc) of tlic Lower re- 
gions, it is of c;ilcite, stained lustrous black. A cotton cor<i around 
the neck supiilics t lie place of t lie oiij^inal '-necklace." 

Tiii^: MOLi:— iii>TKi; (.(iitoi Tin: KiWKit iikoio.ns. 

The fetiches of the Mole, or Cod of tlie Lower regions (K'ia'iu-lsi 
weina we, in the sacred orders; Mai tu-pu we-nia-we, in the order of the 
Hunt), are iciiresented in the collection by only two siieciniens, lMat<' 
II, Fig. 0, and I'late IX, Fig. 1. The figure of a third siu'cinieii, taken 
from one of iii,\ skclclies of the original in Zuili, is given on Plate III, 
l''ig. 5. 

The.se fetiches beini:' nnpoimlar, because considered less powei liil lliau 
those of the laiger gods of picy. are very rare, and are either rude con- 
cretions with Ictiuitc form (Plate II, Fig. (i), or almost equally rude 

examides of art, as in Plate IX, Fig. 1, which represents the fetich ot 
tiie white Mole (.Mai tu pu ko ha ua) of the Eastern Lower regions. 
It ((Uisists merely of a natural slab of tine white limestone. 

Nevertheless, value is sometimes attached to the Mole, from the fact 
that it is able by burrowing to lay trajis for the largest game of earth, 
which it is su]>posed to do consciously. For this reason it is sometimes 
represented with suriuising lidclity. as in Plate 111. Pig. .".. 

TIIK (<U(U Ml ll\M. AND TIIK FALCON. 

The fetic'hes of the dround Owl (the Prairie Dog variety — Tlila-po- 
jio ke' a' wc-ma-we) of all regions, are still more rarely represented and 
e\ 111 less jirized than tho.se of the Jlole. The only example in the col- 
lection is rcin'odnccd in Plate IX, l''ig. li. The original is <piite care- 
fully formed of .soft white limestone, and is perlbrated to facilitate siis- 
])ension. 

Thel'alcon fetiches (Pi jii w«''ina-wc)ar(> included in the Fagle s]ieeics, 
as they arc called the younger brothers of the I'^agle, and sujiply the 
jilace of the red Eagle which variety is met with very rarely. 



TIIKIU nr,LATIVK VALUES. 

The relative \aluc of these varieties of fetiches dcixuids largely iijiou 
the rank of the .\iiiiiial god they lepresent. I'oi- instance, llic .Moun- 
tain Lion is no! only maslei o!' the North, which lakes precedence over 



UUKEAU OF ETHN'OLOOT 



ANNUAL KKrOItT 1P81 PL. IX 



( 



^^ 



tS 



^.' 



\ 




-• J 






Tin; Moi.r. Axn nii: liitm xn-owi, kk.ticiiks — iirxTKii ooiis nr tmk i.uwki: iikuioxs 

AXI> AI.I, HEOIOXS. 



THE XAVaJO FKTICHKS — PHALLIC GODS OF THE FLOCKS. 



risiiisi; 1 



KELATlVi; VALUES. 31 



all tln' otlK'i- " anciout sacred spaces" (Te-tliiii slii iia we) or regions, 
but is also the master of all the other Prey pods, if not of all other 
terrestrial animals. Nntwitlistamlinj? the fact that the Coyote, in the 
Jrderof the Ilnnt (the Coyote society or the S;i-ni a k'ia kwe), is friven 
for traditional rea.sons higher mcred rank than the Mountain Lion, he 
is, as a Prey Being, one degree lower, being god of the West, which fol- 
lows the North in onler of iiiiiior'^i-nce. Hence we find the Mountain 
Lion and Coyote feticlie-s far more lui/.cd tlian any of the others, and 
corres])ondingly more numerous. The Coyote in rank is younger 
brother of the Mountain Lion, Just as the Wild Cat is younger brother 
of the Coyote, the Wolf of the Wild Cat, and so on to the Jlole, and 
less important droiind Owl. Li relationshij) by blood, however, the 
yellow Mountain Lion is ac<'onntcd older brother of the blue, red, white, 
spotted, andblack Mountain Lions ; the blucCoyote,olderbrotliorof the 
red, white, yellow, mottled or spotteil, and black Coyotes. So the Wild 
Cat of the S(mth is regarded as the older brotherof the Wild Cats of all 
the;' other five regions. And thus it is respectively with the Wolf, the 
Kagle, and the Mole. We find, therefore, that in the North all the 
gods of Prey are represented, as well as the Mountain Lion, only they 
are yellow. In the West all are re])resented,as well as the Coyote, only 
Hiey are blue; and thus throughout tlie remaining four regions. 

The Mountain Lion is further believed to be the special hunter of.the 
Klk, Deer, and P>ison (no longer an inhabitant of New Mexico). His 
fetich is, therefore, prefcrreil by the hunter of these animals. So, also, 
is the fetich of the Coyote preferred by the hunter of the .^lountain 
Shee].; that of the Wild Cat, by tlicjiunterof the Antelope ; that of the 
Wolf, by the hunter of the rare and highly-valued ('>lioli ; those of the 
Eagle and Falcon, by the hunter of Rabbits ; and tli;il of the Mole, by 
the hunter of other small game. 

The exceiition to this rule is individual, and founded upon the belief 
that any oneof the gods of Prey hunts to .some extentthe special game of 
all the other gods of Prey. Hence, anyi)er.son who may di.scover either 
a concretion or natural object or an ancient fetich calling to mind or re- 
jnesenfing any one of the Prey gods will regard it as his si)ecial fetich, 
and almost invariably prefer it, .since he believes it to have been " meted 
to" him (an-ik-tchi-ak'ia) by the gods. 



TIII^IR CUSTODIAX. 

Although tlie.se fetiches are thus often in<lividual projjcrty, nuMubers 
of the Sa ni a-k'ia-kwe, an<l of the Eagle an<l Coyote gentes, as well a.s 
jiriests included in the Prey Cod IJrotherhood. are rc(|nired to dcjiosit 
their fetiches, when not in u.se, with the "Keeper of the Medicine of the 
Deer" (Niil-e-ton i-lo-na), who is usually, if not always, the he«d member 
of the l-'agle gens. 



:\2 ZUNI rKTICIIKS 

It rests with tlicso iii('liilifislii|is :iii<l Ilicsc alone to pel feet tlie fotielies 
when IbiiiKl, Mild to eai'iA on :it stated intervals the cerciiioiiials and 
worslii]) eonnecti-d with Iliem. 

Wlien not in use, eitliei- lor such cereinoniais or tor ihe limit, these 
tribal I'ctiehes are lve|>i in a verv ancient vessel of wicki'r-work, in 
the House of the Deer Meilicine (Nal c ton in Uw'iii), which is iisiiallv 
tin- dwelliii}; ]ilaee of the kee|ier. 



TIIF. RITES OF THEIR WORSHIP. 
TiiK ii\i (IF TiiK niivni. or tiii-: fkticiiks. 

The principal cereiiioiiial eoniieeted with the worship of the Prey 
I'eiiiiis takes jtlace either a little lieforc or after the winter solstice or 
national New Year. 

This is due to the fact that many of the iiieiiiheis of Ihe above men- 
tioiied associations also belonji' toother societies, and are re(|iiired on 
the exact iiijjht of the New Year to iierlbrin other religions duties than 
those comiocted with the fetich worship. Hence, the fetiches or gods 
of prey have their sjiecial New Year's day. called Weiiiaa wa I'l ]uik"ia 
tewaiie ("Tlie day of the coniicil of the fetiches"). 

On this occasion is held the grand council of the fetiches. .They are 
all taken from their jilace of deposit and arranged, accordinji' to species 
and color, in front of a .syinbolic slat altar on the lloor of the council 
chamber iu a way I have attem])ted to indicate, as far as possible, by 
the arrangeinent of the ligures on the jilates, the (|iiadriiiieds being 
placed upright, w Iiilethe Eagles and othcrwinged fetiches are suspended 
from the rafters by means of cotton coids. liiisily engaged in obscr\iiig 
other cereinoniais and debarred from actual entrance, until my recent 
initiation into the Priesthood of Ihe I'.ow, I have nnfortiinalel.\ never 
w itnessed any part of tii is ceremonial save by stealth, and cannot describe 
it as a whole. 1 reserve the right, theretbre, to correct any details of 
the following at some future day. 

The ceremonials last Ihroiiglioiit tlie latter twothirds of a night, 
l-'acli member on entering aiiproaches the altar, and with prayer-meal 
in hand addresses a long prayer to the assembly of fetiches, at tluM^lose 
of which he scatters the |irayer-iiieal over them, breathes on and from 
his liand, and takes his idace in the council. An oiieiiing prayer-chant, 
lasting from one to tliree hours, is then sung at intervals, in which various 
members dance lo the sound of the constant rattles, imitating at the 
close of each stan/.a the cries of the beasts reiiresented by the fetiches. 

At tiie conclusion of the song, the "Keei»er of tiie Deer Medicine," 
who is master i)riesl of the occasion, leads olf in the recitation of a long 
metri(;al ritual, in whiirh he is Ibllowed \)\ the two warrior ju'lests with 
shorter recitations, and by a prayer from another ]iriest (of niieertain 



ciBHixo.l WORSHIP OF THE HUNTER GODS. 33 

rank). During these recitotions, responses like tbose of the litaiij- in 
the Church of En^hind may be heard from the whole assembly, and at 
their close, at or after sunrise, all members flock around the altar and re- 
peat, prayer-meal in hand, a concluding invocation. This is followed by a 
liberal feast, principally of game, which is brought in and served by the 
women, with additional recitations and ceremonials. At this feast, por- 
tions of each kind of food are taken out hy every member for the Prey 
gods, which portions are sacriGced by the priests, together with the 
prayer plume-sticks, several of which are supplied by each member. 

CERB.tIOMALS OP THE niNT. 

Similar midnight ceremonials, but briefer, are observed on the occa- 
sion of the great midwinter tribal hunts, the times for which are fixed 
by the Keeper of the Deer Medicine, the master and \varrior priests of 
the S;i-nia-k'ia-kwe ; and the religious observances accompanying and 
following which would form one of the most interesting chapters con- 
nected with the fetich worship of the Zuuis. 

These ceremonials and tribal hunts arc more and more rarely ob- 
served, on account of the scarcity of game and of the death a few years 
since of the warrior priest above mentioned, without whose assistance 
they cannot be performed. This position has been recently refilled, and 
I hope during the coming winter to be enabled, not only to witness one 
of these observances, but also to join in it ; a privilege which will be 
granted to me on account of my membership in the order of the Priest- 
hood of the Bow. 

Any hunter, provided be be one privileged to participate in the above 
described ceremonials — namely, a Prey brother — sujjplies himself, when 
preparing for the chase, not only with his weapons, &c., but also with 
a favorite or appropriate prey fetich. In order to procure the latter he 
proceeds, sooner or later before starting, to the House of the Deer 
Medicine (NAle-ton i'u-kwin), where the vessel containing the fetiches 
is brought forth by the Keeper or some substitute, and placed before 
him. Facing in the direction of the region to which belongs the par- 
ticular fetich which he designs to use, he sprinkles into and over the 
vessel sacred prayer or medicine meal. Then holding a small quantity 
of the meal in his left hand, over the region of his heart, he removes 
his head-band and utters the following prayer : 

Ma: Lii-k'ia yat-ton-nd, hom tiitchii, hom tsi-tA, toni lithl ha t6- 

"Whyl ThiB day, my fatlier. my motlirr. (to) tlii'o here I an- 

kwin-te td-ii-tip, o nA el-le-te-k'i.4. Ilothl yam il-tatiihii Ka-ka A' shi- 

expecU'dly have trail overtaken. Soever for my Fathers eacml danco prietit- 

(by) rcid 

wa-ni, vd-ma d-shiwa-ni, K'ia-pin aha i awijn h& lithl yam 

(gods), Prey priest- (gods), the animal poils theirs I hero my 

beiocs for them 

te-li-ki-n4 yel-le-te-u-k'o-nd te-li-ki-nd i-thle-a-ndn tom lithl ha o n4 

Barred ttiincs mado ready (which) sacred things with (me) bringing onto here I road 
(plurarB. etc., theo by trad 

literally rela- 
tiveB of the 
species.) 

3 E 



34 ZDNI FETICHES. 

I'l le-to k'ia; torn litlil Iia liiil lo \va ti nan tble-a-fi torn an t6 ap-k'o nan 

overtaken (have); unto bcro I good fortuno (aU)JrvAa thy own wbrivwiUi (thoo 

tbcu hoi^t bi'iui:) 

ii'D-tisheni-^iii ak'ii'i yam Awite liu tsi-ta, lia litlil te-usii a-k'iii 

winlun^ for licncp, to my all t-artli motlier I hero {with pr.iyer) henco, 

(-from), pmyer 

6ne yiitlil kwaik'iaiia. 

tmil over go out Hliall. 

L(i-\vc ii-lokh )iaii tlila-nd toin te-ap-k'on.'in sho-hi-td toin j)! nan 

Thug much (of the) ^reat thy whoriwilh (Ihoci (the) deer thy wind 

wolKl hast being) breiilh (of 

life) 

a k'ia a-u-la-slio. Awon sliinAu, awcu k'i^h-kwin bothl iu-lisbe mda 

by encircle about Their Uesb their I-ife fluid soever wanting 

henco wander around. (blood) 

ak'i:'i le-bok t(j-u-su a k'iil ba one yiitbl kwai k'ia-nii. 

henco yonder prayer hrnco I trail over go out (shall). 
(from me) with 

Kwn-inoti-naiu botbl yam t<5-ap-k'o-ii,'ln a-k'id bom tS. ke-tsiiti- 

"Without fail (unfailingly) where- thy wherewith (thou henco (by) to mo thoa hoppy 
soever fortno bast beiug) 

k'ia-na. Horn 1:1 t6-k'o-ba-uii an-ik tcbi-atii. 

(mako, do). Unto me thou (the) light meet with (do). 

FKEE TRANSLATION. 

Wby (ofcour.se) — 

Tbis (lay, my latber (or, my motbcr), bcro I, (as if) nnexpectcdly, 
meet tbeo witii wbatsoever I bave made ready of tbe sacred tbings of 
my fatbeis, tlu^ i)riest gods of tbe sacred dances, tbe i>riest gods of tbo 
Prey ( beings ). Tbese sacred tbiugs bringing I bave bere overtaken 
tbee, and witli tbeir good fortune I bere address tbee. Wisbing for 
tbat wbereby tboii bast being, 1 sball go fort b from bere i)rayerfiilly 
ui)oii tbe trails of my eartb-motber. 

Tbrougbout tbe wbole of tbis great country, tbey wbcrcby tboii bast 
being, tbe deer, by tbe command of tby wind of life (breatb), wander 
about. It is wisbing for tbeir flesli and blood tliat I sball go fortb yon- 
der |)rayerfully out over tbe trails. 

Let it be witbout fail tbat tliou .shall make mo bai)py witb tbat 
wbereby tbou ba.st being. Grant unto me tbe ligbt of tby favor. 

Then scattering fortb tbe prayer-meal in tbe direction be proposes to 
take on tbe bunt, be cbooses from tbe vessel tbe feticb, and jiressiug it 
to or toward bis li[)S breatbs from it and exclaims: 

Da! d'-labkwa, bom tii-tcbi'i (bom tsi-ta), lu-k'ia yiit-ton-nd on6 

Ah! Thanlis, my father, (my niolhiT), this day trails 

yiitbl eb-kwtj ta-i)an ba t6u-su a k'ia, one yiitbl kwai k'ia-na. 

over ahead taking I prayer with trails over go out shall. 

FREE TllA.VSt.ATION. 

All! Thanks, my father (or, my mother), this day 1 shall follow (tbee) 
fortb over the trails. Prayerfully over tbe trails 1 sball go out. 

Should a i)arty be going to tbe bunt togetlier, all rei)air to the IIouso 
of the Deer Medicine, repeating, one by one, the above jirayers and 
ceremonial as tbe fetiches are drawn. 

Tbe feticb is then placed in a little crescent-sbapeil bag of buckskin 



cLem.\o.J THE HUNT. 35 

which the hunter wears suspended over the left breast (or heart) by a 
buckskin thong, which is tied above the right shoulder. With it he 
returns home, where lie liangs it up in his room and awaits a favorable 
rain or snow storm, meanwhile, if but a few days elapse, retaining the 
fetich in his own house. If a hunter be not a member of the orders 
above mentioned, while ho must ask a member to secure a fetich for 
him, in the manner described, still he is quite as privileged to use it as 
is the member himself, although his chances for success are not sup- 
posed to be so good as those of the proper owner. 

During his journey out the hunter picks from the heart of the yucca, 
or Spanish bayonet, a few thin leaves, and, on reaching the point where 
an animal which he wishes to capture has rested, or whence it has 
newly taken flight, he deposits, together with sacrifices hereinafter to 
be mentioned, a spider knot (h6-tsana mu kwi-ton-nej, made of four 
strands of these yucca leaves. This knot must be tied like the ordiuaiy 
cat-knot, but invariably from right to left, so that the ends of the four 
strands shall spread out from the center as the legs of a spider from its 
body. The knot is further characterized by being tied quite awkwardly, 
as if by a mere child. It is deposited on the spot over which the heart 
of the animal is supposed to have rested or passed. Then a forked 
twig of cedar is cut and stuck very obliquely into the ground, so that 
the prongs stand in a direction opposite to that of the course taken by 
the animal, ami immediately in front, as it were, of the fore part of its 
heart, which is represented as entangled in the knot. 

This process, in conjunction with the roar of the animal, which the 
fetich represents, and which is imitated by the hunter on the conclu- 
sion of these various ceremonials, is supposed to limit the power of 
flight of the animal sought, to confine him within a narrow circle, and, 
together with an additional ceremonial which is invariably performed, 
even without the other, is supposed to render it a sure prey. This is 
performed only after the truck has been followed until either the animal 
is in sight, or a place is discovered where it has lain down. Then, in 
exactly the spot over which the heart of the animal is supposed to have 
rested, he deposits a sacrifice of corn pollen (ta oii-ia), sacred blactk war 
paint (tsii-ha-pa)— a kind of plumbago, containing shining particles, 
and procured by barter from the Hava-su-pai (Co9oniuos), and from 
sacred mines toward the west — and jnayer or sacred meal, made from 
white seed-corn (emblematic of terrestrial life or of the foods ot' man- 
kind), fragments of shell, sand from the ocean, and sometimes turkois 
or greenstone, ground very fine, and invariably carried in pouches by 
all members of the sabred societies of Zuni. To this mixture sacred 
shell beads or coral are sometimes added. Then, taking out the fetich, 
he breathes on it and from it, and exclaims "Si!", which signifies "the 
time has come," or that everything is in readiness. The exact meaning 
may, perhaps, be made clearer by an example. When all jueparations 
have been made complete for a ceremonial, the word "Si!", uttered by 



3G ZUSi FETICHES. 

the master priest of the occasion, is a signal for the commencement of 
the ceremonials. It is therefore siibstitiiteil for "]\Ia!", used in the 
foregoing prayer, whenever any preparations, like sacrilices and cere- 
monials, precede the prayer. 

With this introduction ho utters the accompanying prayer: 

Lu-k'ia yiit tonn6, hom tiitcliu k'ia i)in hai, to-pin-t6 yat-ton-n<5, to- 

Tliis day my father grinio buing, ono day 

raw 

pin-t<5 teh-thli-ua-n(5, torn an o-n6 yiithl ulap-napt(:'. Ilothl yam ii-wi- 

one night tby o«ii trail over ruuml about (even) Ilowovcr to mo earth 

tliou^h. your 

teliu tsitauiin to pin-t6 i-tetchunft hom ta an k'o-ha-ti-nt'i. Tom an 

mollier (with) ono step to nio thou shalt grant (favor). Thy own 

k'iah kwin anti-slii ma nd, torn an shi-i-ni'in duti-siii -raAn a-k'iA torn 

liloiiil wanting, thy own flesh wanting, hence to thee, 

life iluid 

lithl ha hiil-lo-wa ti-ndn d-thlea-Ci thla d-thle-a-u. L6-we td-kuthl poti' 

hero I good fortunes (adjdress, treasure (adjdress. Tims much woods ronnd filled 

all iho aljont 

hom an tom yii'tti-na tsu-nia-k'ie nd. Horn d-tiitchu, hom ton iin-k'o- 

to nic niino you grasping strong shall. My all fathers, tome you favor 

ha ti-na-wd. Hom ton t6k'o-liana du-ik-tchi-a-iiai)tii. 

do (all). To mo you light (favor) meet with do. 

FKEE TlfANSLATION. 

Si! This day, my father, tliou game animal, even though thy trail 
one day and one night hast (been made) round about; however, grant 
unto me one step of my eartliniotlier. Wanting thy life-blood, want- 
ing thy flesh, hence I here address to thee good fortune, address to thee 
treasure. 

All yc woods that till (the country) round about me, (do) grasp for 
me strongly^ [This expression beseeches that the logs, sticks, branches, 
brambles, and vines shall ini])e(le the progress of the chased animiil.] 
My fatiii'is, favor me. Grant unto me tiie light of your favor, do. 

Tlic liiiiitcr then takes out his fetich, places its nostrils near his lips, 
breaths deeply from them, as though to inhale the su]ii)Osed magic 
brcalli of the God of Prey, and pulls long and quite loudly in the gen- 
eral direction wliitlier the tracks tend. He then utters three or four 
times a long low cry of, "IIu-uu-u!" It is sui)posed that the breath 
of the god, breathed in temi)orarily by the hunter, and breathed out- 
ward toward the heart of tiie pursued animal, will overcome the latter 
and stillen his limbs, so that he will fall an easy prey ; and that the low 
roar, as of the beast of prey, will enter his consciousness and frighten 
him so as to conceal from him the knowledge of any approach. 

The hunter then ri.ses, replaces his fetich, and i)nrsues the trail with 
all po.ssible ardor, until he either strikes tlie animal down by means of 
his weai)ons, or so worries it by long-continued chase that it becomes an 
easy capture. Before the " breath of life" has lelt the fallen deer (if it 
bo such), he places its fore feet back of its horns and, grasping its 



cusnixo.l THE CAPTURE. 37 

montb, holds it firmly closed, while he apjilies his lips to its nostrils and 
breathes as much wind into them as possible, again inhaling from the 
lungs of the dying animal into his own. Then letting go he exclaims: 

Ha! dlah-kwi'i! hom tii-tchii, hom tcha-l<5. Horn ta tu-sho-nan^, 

Ahl Thanks! my father. my child. Tome thou ectds (of oarth) 

k'ia-shema dn-ik-tehi-anap-tu. Hom ta t6-k'o-hana, o-n^', yiithl k'ok- 

water (want) meet (^rant) do. To me thou light trail over pood 

(favor) 

shi, dn-ik-tchi-a-nap-tti. 

meet (grant) do. 

FREE TRANSLATION. 

Ah! Thanks, my father, my child. Grant nnto me the seeds of earth 
("daily bread") and the gift of water. Grant unto me the light of thy 
favor, do. 

As soon as the animal is dead he lays open its viscera, cuts through 
the diaphragm, and makes an incision in the aorta, or in the sac which 
incloses the heart. He then takes out the prey fetich, breathes on it, 
and addresses it thus: 

Si! Hom ta-tchu, lii-k'ia yiit ton-n6, lithl k'ia-pin-ha-i an k'iiih-kwm 

Si ! My father thia day hero Game animal its life-fluid (blood) 

a-k'iii tas i-k'iahlrwi-na, tas i'-ke-i-nan a-k'iA i'-tc-li a-u-nd: 

hence thou ahalt dampen thyself, thou shalt (thy) hence add nnto: 

with, heart with 

FREE TRANSLATION. 

Si I My father, this day of the blood of a game being thou shalt drink 
(water thyself). With it thou shalt enlarge (add unto) thy heart : 

He then dips the fetich into the blood which the sac still contains, 
continuing meanwhile the prayer, as follows: 

les tik-16a ak'n' ha-i', k'iapin-ha-i an k'iah-kwin, an shi-i-nan 

likewise cooked being, pame bein^ its fluid (of life) its flesh 

done raw 

a-k'id ha's lithl yam i-kei-nan i-te-li-a-u-nd. 

hence I shall here my heart add unto (enlarge), 

with 

FItKE TRANSLATION. 

likewise, I, a "done" being, with the blood, the flesh of a raw 

being (game animal), shall enlarge (add unto) my heart. 

Which finished, he scoops up, with his hand, some of the blood and 
sips it; then, tearing forth the liver, ravenously devours a part of it, 
and exclaims, "fi-lah-kwd!" (Thanks). 

While skinning and quartering the game he takes care to cut out the 
tragus or little inner lobe of its ear, the clot of blood within the heart 
(ii'-tc inul u-li-k'ona), and to preserve some of the hair. Before leav- 
ing, he forms of these and of the black i)aiiit, corn pollen, beads of tur- 
kois or turkois dust, and sacred shell or broken shell and coral beads 
before mentioned, a ball, and on the spot where the animal ceased to 



38 ZUNI FETICHES. 

breathe he digs a grave, as it were, and deposits therein, with prayer- 
meal, this strange mixture, meanwhile saying the following prayer: 

Si! Li'ik'ia yiittonne, k'ia-i)in-ha-i, to-pin-ta yatton-n6 t6-pinta 

Si I This day j^aiiiu being, ono day, ouo 

raw 

teh-thli-na nd, l(5-we torn o-n6 yiithl iilap-na-k'ia tap-t<5 liik'iayat-tou-nd 

night, thus much th)' trail over circled about thouf;h thie day 

(uvin) 

te-k\vin-t<5 te-ii-ti p<i, torn lithl haan ah-ii'-thla-k'iA. Tom lithl hahii'l lo- 

(as if) unex- was it thou hero I upward pulling To tbeo bore, 1 good 

pectedly embraced. 

a-tinan thle-au. Tom lithl ha 6no an thle-a-ii. Tom lithl ha tbla 

fortune address To thee hero I com jiollen address. To thee hero I treas- 

the yeUuw iiri' 

thle-aii. Yam an-ikwan ak'iA h;i'l-lowa-ti-nan, one an, tlila i-thle-a-u- 

addrcss. IJy thy knowledgo-heuco good fortiino, the yellow, treas- (thyself) shall 

urc, 

nd ta thli-mon liA-i i-ya-k'ia-nan hom an t4 u-su:p6-nau a k'iA ta 

dress thou new being making shall bo my own prayor-spccch hence thou 

(lhy.self) with, 

ya'shu-a i-tii loh k'ia-nA. K'ia inii-A-ha i d-te-kwi a k'iii. Kwa horn 

conversing come and go (shall). (lame beings relative to with. Not mine 

raw animals hi the di- 
rection of 

i'no tinam tun a-k'i;'i torn lithl hahii'l-lo-wa-ti-uan, one-aii, tlila, ;'i thle- 

fail to hence, to thee here I good fortune, the yellow, treas- (have) all 

uro 

a-k'iA. Hom ta t6k'o-ha-na an'-ik-tclii-anap-tu. 0-n6 yiithl k't)kshi 

luldressed. To mo thou light grant (meet) do. Trail over good 

hom ta tchiiw' illii'p 6na yil k'ia-nap-tii. 

to rco Ibou children together with, ilnish, do. 

trail 

FREE TRANSLATION. 

Si! This day, game animal, even though, for a day and anight, thy 
trail above (the earth) circled about — this day it has come to pass that 
I have embraced thee upward { from it ). To thee hero I address gootl 
fortune. To thee here I address the (sacred) pollen. To thee hero 1 ad- 
dress treasure. By thy (magic) knowledge dressing thyself with this 
good fortune, with this yellow, with this treasure, do thou, in becoming 
a new being, converse with (or, of) my prayer as you waiuler to and fro. 

That I may become unfailing toward the Game animals all, 1 have 
here addressed unto thee good fortune, the yellow and treasure. 

Grant iiuto me the light of thy favor. 

Grant unto me a gooil (journey; over the trail of life, and, together 
with children, make the road of my existence, do. 

During the perlbrmanco of these ceremonials the fetich is usually 
placed in a convenient sjtot to dry, and at their conclusion, with a bless- 
ing, it is reidaccd in the pouch. The hunter either .seeks further for 
game, or, making a i)ack of his game in its own skin by tying the legs 
together and crossing (hem over his forehead like a burden strap, lo- 
turiis home and ilcitosits it either at the door or just within. The wo- 
men then come, and, breathing from the nostrils, take the dead animal 
to the center of the room, where, placing its head toward the East, they 
lay on either side of its body next to the heart an car of corn (siguifl- 



CU8HIX0.) 



POWER OF THE HUNTER GODS. 39 



cant of renewed life), aiul say prayers, whicli, tliougli short, are not less 
interesting and illustrative of the subject than those already given, but 
which, unfortunately, I cannot produce word for word. 

The fetich is returned to the Keeper of the Deer Medicine with 
thanksgiving and a prayer, not unlike that uttered on taking it forth, but 
•which also I am unable to reproduce. It contains a sentence consign- 
ing the fetich to its house with its relatives, speaking of its quenched 
thirst, satisfied hunger, and the prospects of future conquests, etc. 



THEIR POWER. 

It is believed that without recourse to these fetiches or to prayers and 
other inducements toward the game animals, especially the deer tribe, 
it would be useless to attempt the chase. Untrammeled by the Medi- 
cine of the Deer, the powers of the fetiches, or tbc animals of prey 
represented, the larger game is unconquerable; and no man, however 
great his endurance, is accounted able to overtake or to weary them. 
It thus happens that few hunters venture forth without a fetich, even 
though they belong to none of the memberships heretofore mentioned. 
Indeed, the wearing of these fetiches becomes almost as universal as is 
the wearing of amulets and "Medicines" among other nations and In- 
dian tribes; since they are supposed to bring to their rightful posses- 
sors or holders, not only success in the chase and in war (in the case of 
the Warriors or Priests of the Bow), but also good fortune in other 
matters. 

The successful hiintor is typical of possession, since the products of 
his chase yield him food, api)arel, ornament, and distinction. It is tliere- 
fbre argued with strange logic that, even though one may not be a hun- 
ter, there must exist a connection between the possessions of the hun- 
ter and the possessions of that one, and that principally through the fe- 
tiches. A man therefore counts it the greatest of good fortune when he 
happens to find either a natural or artificial object resembling one of the 
animals of prey. He presents it to a proper member of tlic Prey 
Brotherhood, together with the appropriate flint arrow-point and tho 
desirable amount of ornaments (thla-a) for dressing (thl(5a-k'iana) and 
finishing (i-ya-k'iana), as soon as possible. 



PREY GODS OF THE PKIESTHOOD OF THE BOW. 

THE KNIFE-FEATHEREU MONSTER, THE MOUNTAIN LION, AND THE 

GREAT WnitE BEAR. 

The Priesthood of the Bow possesses three fetiches, two of which are 
of the Wc-rna-^i-hai, (Plate X, Fig. 2, and Plate XI, Fig. 2.) The other 
is sometimes classed with these, sometimes with the higher beings, and 
may be safely said to form a connecting link between the idolatry proper 
of the Zuuis and their fetichism. These three beings are, the Mount- 
ain Lion (Plate X, Fig. 2), the great White Bear (Plate XI, Fig. 2), 
(Aiij-shi k'6-ha-na— the god of the scalp-taking ceremonials), and the 
Knifefeatliercd Jlonster (A-tchi-a l;i-to-pa), (Plate X, Fig. 1). 

This curious god is tho hero of hundreds of folklore tales, and the tu- 
telar deity of several of the societies of Zuiii. He is represented as pos- 
sessing a human form, furnished with Hint knife-feathered i)inions, and 
tail. Llis dress consists of the conventional terraced cap ( representa- 
tive of his dwelling-place among tho clouds), and the ornaments, badge, 
and garments of the Ka'-ka. His weai)ons are tho Great Flint-Knife 
of War, the Bow of the Skies (the Kain-bow), and the An-ow of Light- 
ning, and his guardians or warriors are the Great Mountain Lion of the 
North and that of the Upper regions. 

He was doubtless the original War God of the ZuQis, although now 
secondary, in the order of war, to the two children of the Sun mentioned 
at the outset. 

Anciently he was inimical to man, stealing and carrying away to his 
city in the skies the women of all nations, until 8ubdue<l by other gods 
and men of magic powers. At present he is friendly to them, rather in 
the sense of an animal whose food temporarily satisfies him than in tho 
beneficent character of most of the gods of Zuiii. 

Both the Great White Bear and the Mountain Lion of the War Priest- 
hood are, as well as the Knife-feathered Demon, beings of tho skies. 
For this reason the fetich of the ]\I()Uiit:iin Lion of the skies (of aiago- 
nite) is preferred by a Priestof the Bow above all other kinds or colors. 
Unfortunately, none of the fetiches of this priesthood aro to bo found 
in the collections of the Bureau, and but one, with its i)Ouch, has been 
reproduced from the original, which is in my possession. It was not 
presented to me with my other paraphernalia on the night of tho final 
ceremonials of my initiation into the Priesthood of the Bow, but some 
months alterward when I was about to start on a dangerous expedition. 
At this time I was charged with carefully preserving it during life as 

my special fetich, and instructed in the various usages connected with 
4n 



. HHOLOGY. 




4i • ." r. _Hn 



J u P u ' I.- «-!■ I •; I :""i , ' ■' -if." • ■ u :.• 'J ,- 



BUREAU OF ETHHOLOGY 



A! REPOm' 1881 PI X! 




SHlKLD/aiU FhiTICH OF THE PrUESTHUOU Or i HE BOV/ 



cuBDCto.) GODS OF THE PRIESTHOOD OF THE BOW. 41 

it. The other was drawn from a sketch made by myself of a fetich in 
Zuui. 

These fetiches — more usually of the ]\rountain Lion than of the 
others; very rarely of the Kuife-feathered Demon— arc constantly car- 
ried by the warriors when abroad in pouches like tJiose of the Hunters, 
and in a similar manner. They are, however, not returned to the head- 
quarters of the society when not in use, but, beijig regarded, with the 
other paraphernalia of their possessor, as parts of his Sd-warui-k'ia, are 
always kept near him. 



RESEMBLANCE TO THE PREY GODS OF THE HUNT. 

The perfect fetich of this order differs but little from those of the 
Hunters, save that it is more elaborate and is sometimes supplied with 
a minute heart of turkois bound to the side of the figure with sinew of 
the Mountain Lion, with which, also, the arrow-point is invariably at- 
tached, usually to the back or belly. The precious beads of shell, tur- 
kois, coral, or black stone, varied occasionally with small univalves 
from the ocean, are bound over all with a cotton cord. These univalves, 
the oliva (tsu-i-ke-i-nan-ne=heart shell), are, above all othershells, sacred ; 
and each is emblematic of a god of the order. The wrist badges of the 
members are also made of these shells, strung on a thong of buckskin 
taken from the enemy. The arrow-point, when placed on the back of 
the fetich, is emblematic of the Knife of War (SA-wa-ni-k'ia ii'-tchi- 
enn6), and is supposed, through the power of SAwa-ni-k'ia or the 
" magic medicine of war"(?) to protect the wearer from the enemy from 
behind or from other unexpected quarters. When placed "under the 
feet" or belly, it is, through the same power, considered capable of 
effacing the tracks of the wearer, that his trail may not be followed by 
the enemy. 



THE RITES OF THEIR WORSHIP. 

The ceremonial observed by a Priest of the Bow, when traveling alone 
in a country where danger is to be apprehended from the enemy, may 
be taken as most illustrative of the regard in which the fetiches of his 
order are held. 

Under such circumstances the warrior takes out his fetich from the 
pouch, and, scattering a pinch or two of sacred Hour toward each of 
the four quarters with his right hand, holds it in his left hand over 



42 ZUNI FETICHES. 

bis breast, and kneels or squats on tbo ground while uttering the ac 
couipauying prayer: 

Si! Liik'ia yat-ton-n6, liom atii-tcbu K'iapind-hai Uvro 1 nakwe 

Si! TbU day, my Futhurs, Animal BciIlg^ (ulll (by) vucmics 

ttiiia 
niucli 

p6-titap-t6 horn ton td-lii-a na-\v<5. Etlil teli kwente tblotlil tcliua 

fillwl tlirougU mo yo jirwiouH niidor Not that (in any) way soever wlioiu (uftlie) 

(all do). uuex])i-ctt'd 

i-iiakwe liom kwa' hotbl a-k'ifi atsu-ina-iia-wain-i-k'iauii. Li'ik'ia yiit- 

oncmy my wliataoever with daring (cxiatcucc) (pi.) shall. Thia day 

toil 11(5 boin to le'-na 

lo mo yo thus 

[At tbis point, wbilo still continuing the prayer, be scratcbes or cuts 
in tbe eartb or sands witb tbe edge of tbe arrow-point, wbicb is lasbed 
to the back or feet of tbe fetich, a line about five or six inches in length]. 

ai'yiillanawd. Ethl tlilothl-tehu-A i-nakwe f-pi-kwai-nam-tun ak'id 

shelter (|)l.) shall give. Not that %yhom8oover (of the) enemy pass themselves through to heuce 
shit-ld 

bom ton ai-yiillana-wA. [Here be scratches a second liue.J Ilak-ti- 

to mo yo shelter shield (pi.) Tail-long 

shall (give), 

tii'sh-a-n,1, [scratches a third liue.J A-tchi-a-lii'-to-pd, [scratches a fourth 

(Mountain Lion), Knifo-feathered, 

line] bom ton i-ke-i-nau ai-yiil-la-ua-w.'i. 

my yo heart shelter shield (pL) • 

shall givo. 

[These lines, although made immediately in front of the speaker, re- 
late to the four points of tbe comi)ass, tbe other two regions not being 
taken into account, since it is impossible for tbe enemy to bring barm 
from either above or below the plane on which tbe subject moves. It 
may be well to add, also, that four (the number of the true fingers) is 
tbo sacred numeral of tbe Ziinis, as with most all Indian tribes and 
many other lower races.] 

FHF.i: TRANSLATION. 

Si! This day, my fathers, ye animal gods, although tbis country be 
filled with enemies, render me precious. That my existence may not be 
in any way so ever unexpectedly dared by tbe enemy, thus, O ! shelter 
give ye to mo (from them). (In order) that none of the enemy may 
pass tliioiigli (this line) lu'iice, O! shelter give ye to me (from them). 
Long Tail |Mouiitaiii Lion], Kiiifefealbered [God of tbo Knife Wing.s], 
O! givo yo shelter of my heart from them. 

On (be conclusion of this juayer the fetich is breathed ii])on and re- 
placed, or sometimes witiilield until after the completion of the war- 
sohg and other chants in wbicb tbe three gods mentioned above are, 
with others, named and exhorted, thereby, in tbe native belief, render- 
ing protection doubly (x'rtain. I am of course thoroughly familiar with 



t^usnixol RITES OF THEIR WOKSIIIP. 43 

Ihese war chants, rituals, etc. They abound in archaic terms and are 
fraught with great interest, bnt belong more properly to another de- 
partment of Zufii worship than that of the mere fetiehism ; as, indeed, do 
most other recitations, chants, etc., of the War society, in any way con- 
nected with this worship. 

Before following tiie trail of an enemy, on finding his camp, or on 
overtaking and destroying him, many ceremonials are performed, many 
prayers are uttered, much the same as those described relative to the 
chase, save that they are more elaborate and more irrelevant to the 
subject in hand. As with the Hunter, so with th« Warrior, the fetich 
is fed on the life-blood of the slain. 



OTHER FETICHES. 

FETICHES OF NAVAJO ORIGIN. 
TDE POM. 

Among other specimens in the collection to which these notes relate 
are several pieces representing the horse and domesticated sheep, of 
which Plate IX, Figs. 3 and 4, are the best examples. Both are of Na- 
vajo importation, by which tribe they are much prized and used. The 
original of Fig. 3 represents a saddled pony, and has been carefully 
carved from a small block of compact white limestone veined like Italian 
marble. This kind of fetich, according to the Zunis, is manufactured 
at will by privileged members of the Navajo nation, and carried about 
during hunting and war excursions in "medicine bags," to insure the 
strength, safety, and endurance of the animals they rei)resent. 

THE SHEEP. 

Plate IX, Fig. 4, represents a superb large sheep fetich of purplish- 
pink lluorspar, the eyes being inlaid with small turkoises. Such are 
either carried about by the shepherds or kept in their huts, and, together 
with certain ceremonials, are sui)posed not only to secure fecundity of 
the flocks, but also to guard them against disease, the animals of prey, 
or death by accident. 



AMULKTS AND CHARMS. 

In addition to the animal fetiches heretofore described, many others 
are found among the Zufiis as implements of their worship, and as amu- 
lets or charms for a variety of purposes. The painted and plumed 
prayer-sticks are of this character. 

The amulets proper may be roughly divided into three classes: 

1. Concretions and other strange rock formations, which,. on account 
of their forms, are thought to have been portions of the gods, of their 
weapons, implements, and ornanjents, their td-ap-ku-na-we (the where- 
withals of Being). 

2. The sacred relics of the gods, which are supposed to have been 
given to man directly by their possessors, in the " days of the new," 
and include the "Gifts of the Gods" (y(jllc-te li-we). 

3. The magic "medicines" which are used as i)rotective, curative, and 
productive agencies, and are known as the 6 ta we and d,-kwa-we (the 
"contained" and the "medicines"). 

44 



AMULETS AND CHARMS. 



45 







I'jii. 2. — Mineral I'l'tiL-h. 



One object, a mere concretion, will have sonietliirig about it siiggest- 
inij an orjran of the human body. (See, for example, Fig. 1.) It will 
then be regarded as the genital organ of some ancient being, and will be 
highly i)rized, not only as a means of apjiroacliin^ 
the si)irit of the god to whom it is sujiixised to have 
once belonged, but also as a valuable aid to the | 
young man in his cominests with the women, to the 
young woman in her hope to bear male children. 

Again, certain minerals (Fig. 2), or fossils, etc, 
(Fig. 3), will be regarded as belonging to, or i>arts 
of, the gods, yet will l)e used as medicines ofwar or >■'■'=• i-Coucretion. 
the chase, or by means of which water may be i)roduced or crops stim- 
ulated, to say nothing of their efficacy as cures, or sources of strength, 
etc. For instance, Fig. J is of aragonite, hence referred to the Up|ier 

regions, and there- 
^, fore valuable to 
give efficacy to the 
paint with whicli 
plume-sticks of 
rain prayers are decorated; while Fig. 3, from iis shape, is supposed 
to represent tlie relic of tlie weapon or tooth ot a god, and therefore en- 
<lowe(l witlt the power of 8a-wa ni-lc'ia, and lituce is preserved for gen- 
erations — with an interminable vari- 
ety of other things — in the Order of 
the Warriors, as the ''protective 
medicine of war" (Shom-i-ta-k'ia). 
A little of it, rubbed on a stone and 
mixed with much water, is a power ^""'- :'--l""-^«i" '•'''^li- 

ful medicine for protection, with which the warrior fails not to anoint 
his whole body before entering battle. 

These amulets and implements of worship are well illustrated in the 
National .Museum, and the subject merits extensive treatment. The 
facts connected with them will throw much light upon the mental char- 
acteristics and beliefs of the Zuuis. At some future time 1 hope to set 
this matter forth more fully. 

Note. — It is to bo regretted th.it the h.-istc in which this p.ipcr was proparcil hy th(i 
author, before his de))arluro fnr New Mexico, to resiime his researches among thn 
ZnDls, made it impossible for him to discuss further this interesting subject. Tho 
abundant material in his possession, gained from actual membership in the order or 
society under discussion, \roald have rendered this comporatiTely easy under other 
circumstances. — Ed. 




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